LIBRARY OF CONGRESS. 



. 

ChapJl^ Copyright No...... 

SkelL^Z.. 



UNITED STATES OF AMERICA. 



PAPALISM 



VERSUS 



CATHOLIC TRUTH AND RIGHT. 



Vby 

JESSE AMES SPENCER, S.T.D., 



LATE PROFESSOR OF THE GREEK LANGUAGE AND LITERATURE IN COLLEGE OF THE 
CITY OF NEW YORK; AUTHOR OF " EGYPT AND THE HOLY LAND;" 

"five last things: studies in ESCHATOLOGY ; " 
"MEMORABILIA OF SIXTY-FIVE YEARS," ETC. 



AUG 9 18! ?l* V 

0^ 






_V 



NEW YORK: 
THOMAS WHITTAKER, 

2 & 3 BIBLE HOUSE. 
1896. 



+K_ 







Copyright, 1896, 
By J. A. SPENCER 



BURR PRINTING HOUSE, 
NEW YORK, 



TO THE 

Right Reverend Father in God, 

5obn militants, ».»., %%.&., 

PRESIDING BISHOP OF "THE PROTESTANT EPISCOPAL CHURCH 
IN THE UNITED STATES OF AMERICA, 1 ' 

THE PRESENT VOLUME IS, WITH HIS PERMISSION, 

SINCERELY AND RESPECTFULLY INSCRIBED 

BY THE AUTHOR. 



Brief Note. 

In this not over-large volume an attempt is made to deal, plain- 
ly and fairly, with a popular assumption of the Romish or Papal 
Church in America, and elsewhere. It is claimed, by those who 
owe allegiance to the Pope of Rome, that theirs i3 " The Catho- 
lic Church of God" in this world, to whom all existing churches, 
Eastern, Continental, Anglican, American, must bow, in hum- 
ble submission and full acknowledgment of their having no right 
to existence, of any kind, without papal sanction and approval. 

If this assumption be, as it i3 herein regarded, both baseless 
and impudent, it must be treated according to what it is. If, 
moreover, the reader, duly instructed in the faith of the Catholic 
Church (as set forth in the Catholic Creed, in the Book of Com- 
mon Prayer), cannot yield assent or obedience to the Romish 
Creed of Trent and the Vatican, then let him bestir himself and 
carefully watch what Papalism is striving to accomplish here. 
Let him also fully understand that there is really no such thing 
possible as " union with Rome ;" submission absolute is demand- 
ed, and will be enforced as soon as possible. 

Papalism, be assured, will certainly fall ; but the end is not 
yet. The truth of God will ultimately prevail ; and the true 
Catholic must and can labor, with trustful confidence, to do 
his share towards bringing about this much to-be-desired result. 

J. A. S. 

New Youk, June 17, 1896. 



CONTENTS. 



PART I. 

PAGE. 

Preliminary, as to Purpose, etc., 9-11 

Chap. I. Planting of the Church in Rome : St. 

Peter's Connection therewith, . . . 13-20 
Chap. II. The Gospel Texts Claimed by Papists 

as theirs 21-32 

Chap. III. Romish Controversialists and their 

Books, . 33-49 

Chap. IV. One of the Latest Romish Advocates 

and his Book, 50-61 

Review and Synopsis of Part I., 62-64 

PART II. 

Preliminary, as to Topics Considered, etc. , . . . 67-70 

I. Holy Scripture, the Word of God, .... 71-81 

II. The One Catholic and Apostolic Church, . . 82-97 

III. The Society of Jesus, Commonly Known as the 

Jesuits, 98-111 

IV. Idolatry of the Church of Rome ; Cultus of 

the Virgin Mary, etc. , 112-125 

V. Purgatory, Satisfactions, Indulgences, . . . 126-131 
VI. Romish Transubstantiation : the Catholic 

Church's Real Presence, 132-150 

Sacrifice of the Mass ; Auricular Confession ; 
Celibacy of the Clergy (with some Closing 

Words), 150-159 

Review and Synopsis of Part II., ....... 160-162 

List of Councils ; the Great Heresies ; Chief 

Early Fathers and Writers, 163-165 

Index, 167-177 



PART I. 

Historical and Exegetical. The Papal System 
in its Claims and Pretensions. 



PRELIMINARY. 



Some few words of explanation seem to be necessary 
at the outset, so as to place the reader and the writer 
on fair terms of relationship and accord, each with the 
other. This will be best accomplished, it is believed, 
by making it plain just what is proposed and expected 
to be done, in the present contribution towards a right 
understanding and settlement of a difficult and mo- 
mentous question. 

The system of the Romish religion is what is herein 
meant to be dealt with, in its principles and claims, its 
practices and results. If its principles be sound, if its 
claims be valid, if its practices in accordance therewith 
be honest and truthful, then its results cannot well be 
anything but good and commendable. If its princi- 
ples and claims are largely false, deceptive, and odious, 
then its practices and results must necessarily, in great 
measure, be of the same character. Of course, under 
the Constitution and Laws of the United States, the 
Romish Church is at liberty to work freely and active- 
ly in support of its claims and purposes. As a body, 
its teachers are zealous, earnest, diligent, in striving 
to gather into their fold all whom they are able to 
reach. They keep a bright outlook as to politics, 
public moneys, free schools, etc., and they are fully 
alive to the importance of judicious care, in not pre- 



10 PAPALISM VERSUS CATHOLIC TRUTH. 

senting at all offensively the harsh dogmas of Trent 
or the Vatican (1870), such as, the right to demand 
absolute submission to the " infallible," supreme head 
and ruler of all Christian people in the world, and 
also the right to chastise " heretics," and such like 
wretched creatures — just so soon as they are able. 

With the men who have been drilled in and adopt- 
ed these principles and claims of the Romish stand- 
ards, in our day, and are trying to carry them out 
wherever possible, we have no present contest. Re- 
luctance, and more or less of hesitation as to extreme 
dogmas, and the like, are now and then expressed by 
some of these ; but the strong hand of power at Rome 
speedily puts down everything of the kind. We are 
not making any attacks on persons, neither are we im- 
puting evil motives to papists. Facts and Truths 
alone are sought for ; and nothing less will suffice. 
There are, doubtless, good and sincere men in the 
popish hierarchy, who really do believe — or at least 
are confident that they believe — everything to which 
they have solemnly sworn allegiance, however con- 
trary it may be to the plain words of Holy Scripture, 
and the testimony of the Catholic Church. 

Still further, it is not here questioned that there 
are good men and good women, in large numbers, 
who accept what is set forth in the standard Romish 
books (such as manuals, catechisms, books of devo- 
tion, etc.) for teaching the laity, as if it were, as is 
strongly asserted, authorized by the Bible, the ancient 
Catholic creed, and the witness of the first ages. They 
accept also the doctrines and practices laid down by 
the Romish Council of Trent in the sixteenth cen- 



PAPAL SYSTEM TO BE DEALT WITH. 11 

tury, embodied in the creed of pope Pius IV. (1564), 
and also by the latest astounding defiance of the 
Christian world (outside of Rome and the Jesuits), 
put forth by the Vatican Council and Decrees, in 
1870. Even further yet, they avow their confidence 
that " the mother and mistress of all churches," as 
she loftily proclaims herself, does rightly, and even 
with divine authority, impose these intolerable bur- 
dens, under pains and peril of eternal damnation, upon 
all those who, stigmatized as " heretics" and " schis- 
matics," refuse to become slaves of papal tyrants, and 
are true believers in the Lord Jesus Christ, and mem- 
bers of the One Holy, Catholic Church. 

The purpose had in view, then, is (with God's help 
and blessing), to deal very plainly with the papal sys- 
tem, in its various ramifications and workings. We 
shall endeavor to do this as concisely as possible within 
restricted limits. We shall try to call things by right 
names. A lie is a lie, whatever name one gives to it, 
and so we shall call it. Equivocation, half-truths, 
amphibology of all sorts, mental reservation, and the 
disgusting stuff written down in the books of H. Bu- 
senbaum, A. Liguori, P. Dens, and the like, are essen- 
tially lying, and so may properly be termed. Forgery, 
out ' and out, as the Decretals of early popes, the 
Donation of Constantine, etc., falsifying the texts of 
ancient authors and the writings of early fathers, palm- 
ing off paltry miracles, so called, are what they are, 
and to name them simply will, for the most part, be 
sufficient. 



" Absolute obedience, it is boldly declared, is due 
to the pope, at the peril of salvation, not alone in 
faith, in morals, but in all things which concern the dis- 
cipline and government of the Church. Thus are 
swept into the papal net whole multitudes of facts, 
whole systems of government, prevailing, though in 
different degrees, in every country of the world. 
Even in the United States, where the severance be- 
tween Church and State is supposed to be complete, a 
long catalogue might be drawn of subjects belonging 
to the domain and competency of the State, but also 
undeniably affecting the government of the Church ; 
such as, by way of example, marriage, burial, educa- 
tion, prison discipline, blasphemy, poor relief, incor- 
poration, mortmain, religious endowments, vows of 
celibacy, and obedience. In Europe the circle is far 
wider, the points of contact and interlacing almost in- 
numerable. But on all matters respecting which any 
pope may think proper to declare that they concern 
either faith or morals, or the government or discipline 
of the Church, he claims, with the approval of a 
Council undoubtedly ecumenical in the Roman sense, 
the absolute obedience, at the peril of salvation, of 
every member of his communion." 

Wm. E. Gladstone. 



PAPALISM VERSUS CATHOLIC TRUTH. 



CHAPTER I. 



Planting the Church in Rome : St. Peter's Con- 
nection THEREWITH. 

1. Attention is here first asked to the claim set up, 
by the makers of the Romish creed, as respects St. 
Peter's supposed connection with the Church of God 
in Rome. Observe, then, that, as a matter of fact, 
it is wholly unknown by whom, and at what date, the 
Gospel was proclaimed, for the first time, in the im- 
perial city. Jews, an ever active, busy race, were 
quite numerous there before the Advent of our Sa- 
viour in the Holy Land. Some of these, if not many, 
went to Jerusalem, year by year, partly on business, 
partly or chiefly, to attend the great feasts of the an- 
cient Jewish Church, viz., passover, feast of weeks, 
feast of tabernacles. Pentecost, the second named, 
was one of these high festivals, and it occurred just 
after our Blessed Master's ascension into heaven. St. 
Luke makes note of the fact, in his glowing account 
of the wondrous scene, when the Holy Ghost came 
upon the Apostolic band, and they were all filled with 
divine affluence, " and began to speak with other 
tongues, as the Spirit gave them utterance" (Acts ii. 



14 PAPALISM VERSUS CATHOLIC TRUTH. 

1-4). The astonished multitude, made up of native 
inhabitants and visitors from " every nation under 
heaven," now heard, in their several languages, the 
gladsome news of salvation to be offered to the whole 
family of man. 

2. It is quite natural that the " strangers of Rome" 
(Acts ii. 10) sojourning for the time in the Holy City, 
some being native Jews, others proselytes, should be 
amazed at hearing themselves addressed in their own 
mother-tongue by the inspired Apostles ; yet, it can- 
not be doubted, we think, that some of these were 
part of the great harvest of three thousand souls gath- 
ered into the Church on that momentous festive day of 
Pentecost, A.D. 33 or 34. We do not know how 
soon it was that they returned to their Italian home, 
and carried with them the inspiriting intelligence of 
Prince Messiah's coming, and of His gracious prom- 
ises of redemption, and happiness, and peace, through 
His atoning sacrifice on the cross ; but the interval 
was probably not long. 

3. Some years, doubtless, were spent by these, and 
also by others, on returning from the great annual 
feasts, in spreading abroad among their neighbors and 
kinsfolk the news from Jerusalem which they brought 
with them ; as well as in providing for meetings of 
Christians, Gentiles equally with Jews, and for public 
worship and reading and studying Holy Scripture, in 
order to be assured, (like the Bereans of old) " whether 
these things were so," or not. Who it was that took 
the earliest steps in organizing the Church in Rome, 
and from whom it was that Christians secured the 
regular, authorized ministry of a bishop and other 



THE CHURCH OF GOD 1ST ROME. 15 

clergy, no one indeed can certify. Just at what date 
Linus (named by St. Paul, 2 Tim. iv. 21), or whoever 
was first bishop, was consecrated for his high office, is 
wholly uncertain. So too, the date of Clement (also 
highly spoken of by St. Paul, Phil. iv. 3) cannot be 
affirmed positively. Bishop Pearson gives it A.D. 
69-83. Others place the record of his death at A.D. 
100. Clement notes, in his Epistle to the Corinthians 
(§§ 5, 6), the tradition of the deaths of St. Peter and 
St. Paul, in a time of grievous persecution, wherein 
great numbers of godly men were sacrificed. The 
Emperor Claudius banished Jews (and Christians too, 
of course) from Rome, A.D. 52 ; but on Nero's ac- 
cession, two years later, they were allowed to return. 
St. Paul wrote his great Epistle to the Romans in 
A.D. 57 or 58, and notes cordially the high rank 
which the Church of God in Rome held at this date. 
He himself reached the imperial city in A.D. 61, and 
during two whole years — though " in bonds" — was 
actively engaged in helping to build up the Church of 
our Lord there. * 

4. Now, as to St. Peter's direct connection with 
the imperial city, it is to be noted, that there is no 
certainty that he was ever in the capital of the empire 
at all. Tradition, as generally credited, makes him to 
have gone to Rome towards the close of his life, and 

* See Bishop Lightfoot's excellent article on the " Epistle to 
the Romans" (Smith's " Dictionary of the Bible' '). He states that 
" the Greeks formed a very considerable fraction of the whole 
people of Rome," and that, so far from the Church consisting 
mostly of Jewish converts, it was in reality, " a mixed Church 
of Jews and Gentiles, the latter perhaps being the more numer- 
ous." 



16 PAPALISM VERSUS CATHOLIC TRUTH. 

to have suffered martyrdom there. This is tradition, 
be it remembered ; it is not certainty, respecting a 
point of the gravest moment. Popish writers try to 
make out, by means of bold assumptions chiefly, that 
St. Peter not only went to Rome, but was also bishop 
of that see for some twenty to twenty-five years ; yet 
no evidence of any value has ever been produced to 
show that such was really the case. Not only so, but 
as he was very advanced in age at the time of this pre- 
tended episcopate, the story must be regarded as hav- 
ing little or no foundation in fact. It is simply in- 
credible, in view of what we know of the two apostles, 
that, if St. Peter were in Rome, and at the head of 
affairs, when St. Paul wrote his Epistle to the Ro- 
mans, the noble and courteous apostle should pass 
over Peter's name and work in entire silence. Though 
he sends not less than twenty-five to thirty salutations, 
he nowhere alludes to his brother apostle (A.D. 58). 
The same remark is true in regard to St. Peter or his 
labors not being referred to, in any place, in the Epis- 
tles written by St. Paul, during his first imprisonment 
in Rome of two years, viz., Ephesians, Colossians, 
Philippians (A.D. 62), and 2 Timothy during his sec- 
ond imprisonment by Nero (A.D. 67 or 68). Tille- 
mont, a Romish critic of high repute, makes St. Peter 
to have served as bishop of Antioch in Syria, about 
A.D. 36-42. Later on, in the first century, it is re- 
ported, by good authorities, that St. Peter visited 
Babylon on the Euphrates, where there was at this 
date a large number of Jews and Christians resident, 
and that he performed the duties of bishop in that 
city and vicinity for a considerable time. Some critics 



WAS ST. PETER EVER IN" ROME ? 17 

give the date of his martyrdom, A.D. 6i. His First 
Epistle contains a salutation " to the strangers scat- 
tered abroad throughout Pontus, Galatia, Cappadocia, 
Asia, and Bithynia," sent by " the Church that is at 
Babylon." * This would bring the date of the Apos- 
tle's going to Rome (if he ever did go) as late proba- 
bly as A.D. 80 to 90. Canon Cook (in Smith's " Dic- 
tionary of the Bible") considers it " as a settled point 
that St. Peter did not visit Rome before the last year 
of his life." Favorite date of Peter's death (among 
Romanists) is A.D. 66. 

5. Inasmuch as it is of vital importance to the po- 
pish cause that what is asserted about St. Peter should 
be clear and fully proven, the ablest controversialists 
and critics, among Romanists, have bestowed very 
vigorous efforts in this line. It is plain to every one, 
who desires to get at the truth, that, if Romish advo- 
cates cannot present satisfactory and convincing proof 
of what they affirm so confidently, then the whole 
papal system of doctrine and practice, built thereupon, 
falls to the ground. If assertion alone were sufficient, 
if repeating groundless assertions and guesses, century 
after century, made out their case, then they would be 
quite safe, and they might manufacture what they 
pleased into matters of faith and obedience. But as- 
sumptions, claims, pretences, and the like, do not 
suffice. Evidence which ^evidence must be supplied, 
or Christians, who know their responsibility for their 

* Romish writers for the most part hold, that the Babylon here 
meant is the mystical name for Rome (as in the Apocalypse). 
The Rheims Hew Testament says, in a note, that Babylon here 
used is " figuratively Rome/' 



18 PAPALISM VERSUS CATHOLIC TRUTH. 

souls' care and nurture, will not yield, and " cannot 
away with." Hence it is, under this pressure, that 
numerous books have been prepared by skilful, but 
not over-scrupulous, writers on the papal side, who 
undertake to show, as far as they are able, by Scrip- 
tural argument, as well as by the testimony of the 
fathers and doctors of the primitive Church, that St. 
Peter was made Vicar of Christ, Supreme Head of 
the Catholic Church, infallible, absolute monarch, in 
Church and State, over the whole world, etc., etc. 

6. Let it be admitted, then, if the reader, in view 
of what is stated on preceding pages, choose to have it 
so, that St. Peter did actually make his way to Rome, 
and together with St. Paul gained there the martyr's 
crown. The question immediately presents itself, 
what did he do, after his arrival in the imperial city ? 
Did he oust Linus, or whoever was bishop of Rome at 
the time, and take the chair for himself ? Did he 
show, in word and act, what the papists say he was, 
that he was assuredly, by the Lord's own appoint- 
ment, the Prince of the Apostles, and Supreme Ruler 
over the Church throughout the world, during some 
twenty to twenty-five years, as Jerome, at beginning of 
the fifth century, is reported as venturing to as- 
sert ? Did he, as divinely appointed to this position, 
prepare a code of directions for his " successors" in 
office, that so they might set forth and enforce what, 
ever he saw fit to command them ? Did he define 
and make clear the " privileges of Peter," and mark 
out how these were to be taught and observed every- 
where ? Is there any evidence, and where is it to be 
found ? Does anybody really know anything certainly 



PRETENDED SUCCESSORS OF ST. PETER. 19 

about the matter ? Answers to these and like ques- 
tions have never been given, or attempted, save in 
vague guesses, bold declarations that, of course, it is 
just as they say. 

7. A word or two further : Suppose it were true 
that St. Peter was acting as bishop of Rome in the 
latter years of his life. Suppose, too, that he gave 
some instruction (more or less) to the person who was 
likely to be his successor. What, then, if this were 
the most that could be asserted ? Is there any intima- 
tion, in Holy Scripture, that the Apostles were to have 
" successors" at all ? Of coarse, it is well known, 
that, in the case of St. John and St. Paul, no one pre- 
tended to take up the work which these, and the others 
of the twelve, had laid down, with any such wicked 
pretence as that they were gifted with powers and pre- 
rogatives of the departed saints. It is in Rome that 
this strange work was begun, as time rolled on. It 
was there that it was taken in hand, centuries after- 
ward, by men who resolved that, as Rome was the im- 
perial city, so the Church in Rome ought to be, and 
should be, the imperial Church of the whole world. 
Some pretext or other mast necessarily be put forward, 
and so it was attempted first, to make out that on St. 
Peter was conferred the headship and supremacy in 
the Catholic Church. It took two or three centuries 
to get this notion into general circulation. Still, there 
was a great gap even yet to be overcome. As there 
were no facts or evidence to be obtained out of Holy 
Scripture, or the history of the Church, assumptions 
must be made to answer instead. Acting on the 
pretty fancy that there must he a supreme guide and 



20 PAPALISM VERSUS CATHOLIC TRUTH. 

master in the Church on earth, the Lord and Master 
in heaven was virtually dethroned, and St. Peter was 
set up in His place. Still a huge trouble remained, 
as to " the successors." Assumption is easy enough 
when one gets used to it. So it was gravely asserted, 
as ii it were a truism and evidence were unnecessary, 
that, of course a " visible church" must have a " visi- 
ble head," and therefore successors, in the shape of 
popes, were the ones to fill the blanks in ages to come. 
The Lord and Master never said anything about this 
pretended necessity of a visible head of His Church 
here on earth. The Apostles have nowhere asserted 
such necessity. The one, only Head of the Church is 
the Son of God Himself in heaven, seated at the 
right hand of the Father. Let the intelligent reader 
ponder these things, and steadfastly refuse to be put 
off, or imposed upon, with mere words, however plausi- 
ble, which have no documents or facts to sustain them. 



CHAPTER II. 

The Gospel Texts claimed by Papists as theirs. 

1. Romish writers, in their books, well knowing 
that the Scriptures contain but little which they can 
use for their purpose, labor especially to get all the 
help, which they crave, out of three passages of the 
Gospels, viz., St. Matthew xvi. 18, 19 ; St. Luke 
xxii. 31, 32 ; St. John xxi. 15-17. We ask the 
reader's careful attention to a brief, critical examina- 
tion of the true meaning and force of these records of 
the Evangelists. 

2. ' ' And I say also unto thee, that thou art Petros, 
and upon this petra I will build My Church ; and the 
gates of hades shall not prevail against it. And 1 will 
give unto thee the keys of the kingdom of heaven ; 
and whatsoever thou shalt bind on earth shall be bound 
in heaven : and whatsoever thou shalt loose on earth, 
shall be loosed in heaven." This passage well de- 
serves to be studied with thoughtful diligence, and 
we are confident that, if so studied, it will be found 
to afford very little if any help to the full-blown po- 
pish dogma about St. Peter. Let the reader call to 
mind the occasion on which the Lord spoke these re- 
markable words. It was just after the Saviour had 
asked the Apostles, " Who do men say that 1, the 
Son of man, am ?" and St. Peter, in response to the 
further question, " But who say ye that 1 am ?" an- 



22 PAPALISM VERSUS CATHOLIC TRUTH. 

swered for all as well as himself, " Thou art the Christ 
[Messiah], the Son of the Living God." The Master 
commended the answer, in the highest terms, as being 
a special revelation from God the Father in heaven, 
and thereupon uttered the significant words above 
given. Now, what do these words really mean ? The 
Blessed Redeemer calls the apostle Petros, i.e., Rock, 
and then goes on to declare, that " on this petra or 
rock," He would build His Church. The question 
necessarily arises, what does our Lord here assert, by 
saying that there was a " rock," on which He was 
about to build His Church ? The " fathers" (as they 
are usually called), the earliest interpreters of the 
Scriptures, vary largely in their expositions. Sixteen 
of these are on record as holding the u rock" to be 
the Divine Messiah, or Christ, Himself. Nearly fifty 
(including Augustine, Chrysostom, Ambrose, etc.) 
give their judgment in favor of the noble confession 
of St. Peter being the u rock." Some seventeen 
are of opinion that it was Peter himself, professing 
the faith. Besides, there are a few of the fathers 
quoted as holding somewhat different, but not hostile, 
views on this point. If the Saviour had meant, by 
" on this rock," Peter in person, and had said, u on 
thee y Peter, a rock in the foundation with Me, 1 will 
build My Church," then there would be something on 
which to base the popish claim ; but He did not say 
any such words, and there is no valid reason to sup- 
pose that He meant any such thing, unless it be held, 
in accordance with what seems to be a favorite theory 
and practice of papists, that a perpetual repetition of 
a pretence for a thousand years does, in course of 



MEANING OF PETROS AND PETKA. 23 

time, make that to be true which was really utterly- 
doubtful or false in the beginning. 

3. The Romish contention is, that petra signifies 
Peter ^ and that the Lord here declares, that He pur- 
poses to build His Church on St. Peter, who was to 
become Head of the Catholic Church, and Supreme 
Ruler throughout the world. Popish folk know, how- 
ever, to their discomfort, that the interpretation of the 
promise of building Christ's Holy Church, " on this 
petra, " is not by any means settled among their most 
respectable critics and advocates. Neither does it have 
" the unanimous consent of the fathers.'' About this 
latter they say a great deal ; but it is more words than 
anything else, seeing that nobody knows exactly who 
" the fathers" are, and what is to be understood by 
the expression " unanimous consent." A papal arch- 
bishop in Missouri (Dr. Kenrick) showed plainly, at 
the Vatican gathering (1870), that there were among 
the fathers no less than one hundred and thirty-eight 
who held, that it was St. Peter's " confession of 
faith" that was meant bj petra, and not Peter in per- 
son. As this defiant, fierce assemblage in the Vati- 
can was made up of five hundred or more cardinals, 
bishops of different sorts, abbots, etc., the Italians 
being largely in the majority, and consequently able 
to carry everything they pleased, all opposition to the 
Jesuits and the pope (who was present) was summarily 
put down. Of course, Kenrick's view of the passage 
wherein jpetra occurs was rejected, with an anathe- 
ma, i.e., curse, added. — Very possibly, the long-de- 
layed Nemesis may reach proud, haughty Rome, at no 
distant period. 



24 PAPALISM VERSUS CATHOLIC TRUTH. 

4. It is proper to state, in this connection, that St. 
Peter was endowed with a u primacy" of some kind 
among the apostles ; a primacy of personal worth, it 
may be, of reputation, of order, or the like. He pos- 
sessed great boldness of spirit, was ever ready to take 
the lead, was frequently the chief spokesman, and was 
full of industry and activity. The records in the 
New Testament prove this to be beyond doubt. The 
popish contention, however, goes far in advance of 
this. While St. Peter shows himself, in the Acts of 
the Apostles and in his two Epistles, to be free from 
assumptions and magisterial airs, the papists of later 
days deem such an attitude quite beneath " his holi- 
ness, my lord the pope." Every extreme insolence 
of pretension and claim is coolly asserted by papists, 
here and now, in these days. They affirm that the 
" teaching of the Roman pontiff is infallible," though 
the Romish doctors and teachers are in much perturba- 
tion and doubt as to what is really signified by " the 
infallibility of the pope." Quoting the words from 
St. Matthew (xvi. 18), they go on to say, that " the 
holy Roman Church enjoys full primacy and pre-emi- 
nence over the whole Catholic Church, received from 
our Lord Himself, in the person of blessed Peter, 
Prince or Head of the Apostles, whose successor the 
Roman pontiff is ;" and still further, that this Roman 
pontiff is " the true Vicar of Christ, and Head of the 
whole Church, and the see of holy Peter remains ever 
free from all blemish of error ;" — if any one presume 
to contradict the Vatican dogmatic decrees, " let him 
be anathema" (accursed forever !). Add to this 
the shameless declaration of pope Boniface (A.D. 



manning's high papal talk. 25 

1300), that "every creature must obey the pope at 
the less of eternal salvation." Let every one, who 
wishes to see and know what popery is, and must be, 
if it can only get the power in its hands once more, 
ponder awhile over the words of EL E. Manning, 
D.D., — that papist of the papists in England, — in 
speaking of " the Temporal Sovereignty of the Popes" 
(1860) ; " the Catholic Church cannot be silent — it 
cannot hold its peace ; it cannot cease to preach the 
doctrines of Revelation, not only of the Trinity and 
of the Incarnation, but likewise of the Seven Sacra- 
ments, and of the Infallibility of the Church of God, 
and of the necessity of Unity, and of the Sovereignty, 
both temporal and spiritual, of the Holy See. " * Such 
words as these are among the things " passing strange," 
in view of the actual feebleness of the pope and Jesuits 
as to " temporal sovereignty." Yet, even Ameri- 
cans, glorying in their liberty of spirit and freedom 
of speech and action, as if these could never be taken 
away, will do well to watch the movements of a power, 
with its centre in Rome, and reaching out in every 
direction, so as to reconquer the world of human 
beings, and reduce all Christian people to absolute sub- 
mission. 

5. It is hardly necessary here to enter into any dis- 
cussion of the Power of the Keys, and of Binding and 
Loosing (Matt. xvi. 19), seeing that precisely and fully 
the same authority was conferred on all the Apostles : 

* " The Vatican Decrees in their Bearing on Civil Allegiance.' ' 
By Rt. Hon. W. E. Gladstone. In the same volume is to be 
found Dr. SchafTs "History of the Vatican Council" : New York, 

1875. 



26 PAPALISM VERSUS CATHOLIC TRUTH. 

" Verily 1 say unto you, whatsoever things ye shall 
bind on earth shall be bound in heaven, and whatso- 
ever things ye shall loose on earth shall be loosed in 
heaven" (Matt, xviii. 18). And after the Lord's 
Resurrection, at that memorable evening interview, 
" He breathed on them, and saith unto them, Receive 
ye the Holy Ghost : whosesoever sins ye remit, they 
are remitted unto them, and whosesoever sins ye re- 
tain, they are retained" (John xx. 22, 23). St. Peter 
never claimed or exercised any privilege in this matter 
over his fellow Apostles. " We know" (writes Cardi- 
nal Cusanus, early in the fifteenth century, an oppo- 
nent of those striving to exalt unduly the pope) " that 
Peter did not receive more power from Christ than 
the other Apostles ; for nothing was said to Peter 
which was not also said to the others : therefore, we 
rightly say that all the Apostles were equal to Peter 
in power."— See Cusanus on the Councils of the 
Catholic Church, quoted by Dr. Barrow (p. 68). 

6. The passage from St. Luke (xxii. 31, 32) next 
claims attention and study : " And the Lord said, 
Simon, Simon, behold, Satan hath desired to have 
you, that he may sift you as wheat ; but I have prayed 
for thee, that thy faith fail not ; and when thou art 
converted strengthen thy brethren" (A. V.). Take 
note of the full and precise meaning of the original : 
" Satan hath greatly begged for you (plural, i.e., you 
all of the twelve) that he might sift you as wheat ; but 
I (emphatic pron.) made supplication for thee (spe- 
cially) that thy faith fail not ; and do thou, when thou 
hast repented and turned back to duty and faith, 
stablish thy brethren." The last clause in this pas- 



THE LORD'S MANDATE TO PETER. 27 

sage contains the important words, particularly by the 
direction which the Master gives, viz., u Confirm, or 
strengthen, thy brethren." They lack neither plain- 
ness nor clearness, as they stand. St. Peter, after the 
resurrection of the Lord and his own restoration to a 
position of trust and responsibility, and after the com- 
ing of the Holy Ghost, the Comforter, and Enlight- 
ener, and Strengthener of all Christ's people, was to 
do all that in him lay, by word and deed, to obey the 
Master's command. He was to aid and stablish his 
fellow-believers, remembering what he himself had 
gone through, and how the Gracious Redeemer, out 
of His infinite love and compassion, had saved him in 
the hour of terrible trial. His experience was invalu- 
able, if rightly used ; and from all that we learn of 
his career and course of conduct, during the remainder 
of his life (save only the one occasion when St. Paul 
was compelled to rebuke him openly (Gal. ii. 11-14),* 
he never forgot to strive, at least, to obey the Lord in 
all things. 

7. In the hands of Romish controversialists, the 
plain record of St. Luke becomes wondrously changed. 
" Confirm," or " stablish," means here, they tell us, 

* The Rheims New Testament gives the translation fairly 
enough (except substituting " Cephas" for " Peter") ; but, after 
its fashion, in troublesome places, it supplies a queer sort of note 
on what the translators venture to term ' ' a certain imprudence 
of St. Peter," by saying, " St. Paul's reprehending St. Peter was 
not any argument against his supremacy ; for, in such cases, an 
inferior may admonish, and sometimes ought to admonish his 
superior.' 1 A shrewd evasion this, as well as crafty suggestion 
of St. Paul's inferiority! The thoroughgoing papist has his 
fling at the great Apostle, whenever he gets an opportunity. 



28 PAPALISM VERSUS CATHOLIC TRUTH. 

that St. Peter was appointed "supreme guide" of 
all Christians, everywhere ; and further, that he was, 
by the Lord's appointment, virtually put in the 
very place of God Himself, that is, he was to be 
the Universal Teacher and Director, always, in ail 
things, and at all times (through his " successors" in the 
popedom of Rome). Jerome, early in the fifth cen- 
tury, is quoted as saying a strange thing — so strange as 
to be incredible — that even St. Paul, called and taught 
by the Lord Himself, " was not secure in his preach- 
ing, unless St. Peter sanctioned it by Ms judgment /" 
The simple fact on which this pretence is founded 
is the record that St. Paul went to Jerusalem to see 
St. Peter, some fourteen years after his first visit (Gal. 
i. 18). It is also asserted by Ryder (a recent writer, 
in behalf of Rome absolute and in full), that St. Paul 
was a "coadjutor," in a sense, but " subordinate to 
St. Peter." This is mere rash assertion, and the 
priest of the oratory disdains furnishing any proof. 
One enraptured popular advocate, in a book of which 
we propose to speak further on (pp. 43-49), uses, as to 
the Apostle, "the great and all-sufficient teacher," 
such language as the following ; — " who will venture, 
at the risk of his soul, to deny that any special dignity 
or charge was conferred upon St. Peter, in preference 
to the other Apostles ?" 

8. The third great text is taken from St. John's 
Gospel (xxi. 15-17), and is one which Romish writers 
urge, with all their might, as upholding and substan- 
tiating their peculiar, established dogmas; — "Jesus 
saith to Simon Peter, Simon, son of Jonas, lovest 
thou Me more than these (love Me) ? He saith unto 



PETER AND HIS LORD. 2^ 

Him, Yea, Lord, Thou knowest that I love Thee. 
He saith unto him, Feed My lambs. He saith to him 
again, the second time, Simon, son of Jonas, lovest 
thou Me ? He saith unto Him, Tea, Lord, Thou 
knowest that I love Thee. He saith unto him, Feed 
My sheep. He saith unto him the third time, Simon, 
son of Jonas, lovest thou Me ? Peter was grieved be- 
cause He said unto him the third time, Lovest thou 
Me ? And he said unto Him, Thou knowest all things : 
Thou knowest that I love Thee. Jesus saith unto 
him, Feed My sheep." The just and truly Catholic 
interpretation of this significant record by St. John is 
in substance this : Peter had fallen, had repented, and 
had been forgiven. The Lord puts the question to 
him in such wise as must have pierced his very soul. 
Peter had foolishly boasted of his devotion and love, — 
" Though 1 should die with Thee, yet 1 will not deny 
Thee" (Matt. xxvi. 35) ; "1 will lay down my life 
for Thee" (John xiii. 37). Thrice is he asked, 
" Simon, son of Jonas, lovest thou Me ?" and thrice 
Peter answers, in deep humility, " Yea, Lord, Thou 
knowest that 1 love Thee." Very striking are the 
words which the Gracious Master used, in His charge 
to the penitent apostle to do what He now command- 
ed, by helping and guiding others to do the same ; 
" feed My lambs, tend and guide My sheep, feed My 
little sheep," the choice, loved ones of the flock. 
Peter was restored to his former position of honor and 
repute among the apostles, at the same time being sol- 
emnly, though silently, warned in regard to possible dan- 
ger in the future. And when, not long after, he and 
the eleven with him were filled with the Holy Ghost, 



30 PAPALISM VERSUS CATHOLIC TRUTH. 

St. Peter stands out prominently, in the earlier chap- 
ters of the Acts of the Apostles, as active, zealous, in- 
dustrious, continually at work (frequently in company 
with St. John), and truly blessed in his work, never 
ordering others as a master, but working always in 
company with those whom the Divine Lord had chosen 
to work with him. After the sensible and effective 
speech of Peter, in the Council of Jerusalem (Acts xv. 
16-21), he appears no further in the record by St. 
Luke. We have his two Epistles, it is true ; and 
well do they deserve to be read and studied by Chris- 
tian people, particularly by those who are striving to 
elevate the Apostle into a supreme headship and au- 
thority in the Catholic Church. As to St. Peter's 
later life and career, there are only scanty remains in 
ancient writings. (See Chap. 1., pp. 15-19.) It seems 
strange that this meeting of the Saviour with St. 
Peter, and the touching words which He spoke on 
that occasion should be so grossly perverted, as they 
have been, by zealous, resolute papists. These affirm, 
(without any pretence of evidence) that, at this time, 
and by these words of the Lord, there is given to St. 
Peter, and — stranger still — to all the popes of Rome, 
an absolute control over Christ's Church and people 
throughout the wide world, both then and for all time 
to come. The Apostle Peter is alone the shepherd, 
they tell us. He may hand over a portion of this as- 
sumed divine authority to others, if so he pleases ; 
but, he himself is, nevertheless, Supreme Pastor, the 
Vicar of the very Lord Himself. And still further, 
as the result, the same absolute power is conferred 
upon not only decent and fairly good men, but upon 



EARLY FATHERS QUOTED. 31 

all the graceless wretches of popes in the middle and 
dark ages. 

9. Testimony of several fathers of good repute 
(third to fifth century) may properly here be noted, 
as to the purport and force of the passage above quot- 
ed from St. John. " All of them (the twelve) were 
shepherds ; but the flock did appear one, which was 
fed by the Apostles with unanimous agreement." 
These are the words of the distinguished Cyprian, 
martyr-bishop of Carthage (A.D. 250), from his valu- 
able work " On the Unity of the Church." He was 
a true Roman, and alive always to the majesty of the 
empire, with its single, supreme head. Basil the Great, 
bishop of Caesarea, Asia Minor (A.D. 374), thus 
writes : " And we are taught this (i.e., obedience) by 
Christ Himself, constituting St. Peter pastor, after 
Himself, of the Church ; for, Peter (saith He) lovest 
thou Me more than these ? Feed My sheep ; and con- 
ferring on all pastors and teachers continually an equal 
power (of doing so) ; whereof it is a sign, that all do 
in like manner bind and do loose as he." Ambrose 
(close of fourth century) affirms, — " Which sheep and 
which flock not only then St. Peter did receive, but 
also with him all we priests did receive it." Augus- 
tine, the great Latin theologian, bishop of Hippo (early 
part of the fifth century), writing " On the Agony of 
Christ," declares that, u When it is said to Peter, it 
is said to all, Feed My sheep. " " He the Lord is a Pas- 
tor ; He gave also to His members ; for both Peter was 
a pastor, and Paul a pastor, and the rest of the Apostles 
were pastors, and good bishops are pastors. " Chrysos- 
tom, the noble bishop of Constantinople (end of fourth 



32 PAPALISM VERSUS CATHOLIC TRUTH. 

century), discoursing " On the Priesthood," says, 
" Our Lord did commit His sheep to Peter, and to 
those who came after him." Cyril, bishop of Alex- 
andria (A.D. 420) writes : " It was a lesson to teach- 
ers, that they cannot otherwise please the Arch-pastor 
of all than by taking care of the welfare of the rational 
sheep. "* Some words from the eminent Bishop Pear- 
son (" On the Creed," p. 485) deserve to be here add- 
ed. He gives a passage from Cyprian's work (as 
above), in which this early father refers to passages 
about St. Peter being " the rock on which I will 
build My Church," u feed My sheep," etc., and then 
goes on to say : — " this is very much to be observed, 
because that place of St. Cyprian is produced by the 
Romanists to prove the necessity of one head of the 
Church on earth, and to show that the bishop of Rome 
is that one head by virtue of his succession to St. 
Peter ; whereas St. Cyprian speaketh nothing of any 
such one head, nor of any such succession, but only of 
the origination of the Church, which was so disposed 
by Christ that the unity might be expressed. For 
whereas all the rest of the Apostles had equal power 
and honor with St. Peter, yet Christ did particularly 
give that power to St. Peter, to show the Unity of 
the Church which He intended to build upon the 
foundation of the Apostles." 

* We take these quotations from Dr. Isaac Barrow's great and 
unanswerable work on " The Pope's Supremacy" (8vo, pp. 597). 
The reader will do well to study this volume, if he desire to be- 
come master of the subject, in its details. 



CHAPTER III. 

Romish Controversialists and their Books. 

1. The advocates of the truth and excellence of the 
Romish religion, and its consequent obligation upon 
all human beings, have found it necessary, from time 
to time, to bestir themselves in its defence. They 
have prepared, and put into circulation, various books ; 
some large and pretentious, in the way of quoting 
(after their rather unique manner) authorities ; others 
(and chiefly) the smaller manuals or handy books, and 
Catechisms, intended mostly for the uneducated, the 
working classes, etc. These latter furnish numerous 
readers with popery in the concrete, and are based 
almost wholly upon assertions, guesses, assumptions, 
etc. Unwilling to make the present a large or bulky 
volume, instead of one which any intelligent reader 
can readily handle, we have come to the conclusion 
that it will be best and fairest, all round, to select two 
or three popular, approved volumes, issued by Rom- 
ish controversialists, in repeated editions, and to show 
how they labor to support their claims and pretensions 
before the world, at the very close of this nineteenth 
century. 

2. We begin, then, with a stout octavo (pp. 520), 
entitled " The Faith of Catholics" (i.e., of the papal 



34 PAPALISM VERSUS CATHOLIC TRUTH. 

sort).* It was first published some seventy-five to 
eighty years ago, and has held a place of honor among 
Romish folk ever since, as the work of an esteemed 
priest, belonging to the schismatic branch of Rome in 
England, Rev. J. Berington. He was aided by Rev. 
J. Kirk, a fellow-priest, and the joint work of these 
two has gained much credit, and is sometimes referred 
to as unanswerable. The avowed design of Berington 
and Kirk is to prove, by Holy Scripture and the fa- 
thers of the first five centuries, that the Romish faith 
is the one only true faith. The dark and dreary 
region beyond, when the papal monarchy of pride and 
power prevailed, and showed to what enormities it 
was equal, so soon as it became supreme master and 
lord, is discreetly not entered upon. It is quietly as- 
sumed that Rome and its so-called creed were the 
same always after, whereas history proves, beyond all 
contradiction, that neither pope nor leaders of the fifth 
century (like Leo I. and his kind) ever made any pre- 
tence of holding such tenets, or having such power 
and rank, as the Hildebrands, and Innocents, and Boni- 
faces of mediaeval times, and the " high talking" popes 
and Jesuit managers in later centuries. 

3. Berington and Kirk's work contains a number of 
short passages or texts from the Bible, such as, four 
Old Testament prophets, the four Gospels, the Acts, 
the two Epistles of St. Peter, seven or eight of St. 
Paul's Epistles, and St. James. There are also given 

♦Full title: "The Faith of Catholics on Certain Points of 
Controversy, Confirmed by Scripture, and Attested by the Fa- 
thers of the First Five Centuries of the Church." By Rev. J. 
Berington and Rev. J. Kirk. 



BEEIKGTON AND KIRK'S MODE. 35 

select excerpts from certain of the u fathers," as they 
are called. The writers lay down various u proposi- 
tions" (about forty in all) in a rather skilful way, 
always assuming that, whenever " the Church" is 
named by an ancient father or commentator, it is 
" the Roman," or in subjection to Rome, which is 
meant. They furnish carefully chosen and manipu- 
lated extracts, apparently in support of Romish dog- 
mas, professedly from men of note during the early 
Catholic ages. The three Apostolic Fathers are of 
necessity briefly quoted, for the first century ; with 
Justin Martyr, Irenseus, Tertullian, and Clement of 
Alexandria (at close of second century) ; Origen, 
Minutius Felix, Cyprian (p. 32), and some half dozen 
others, for the third century ; Eusebius, the historian, 
fourth century, with Basil, Ambrose, Epipbanius, 
Athanasius, Chrysostom, Jerome, and about twenty 
others of no great account ; and for the fifth century, 
Augustine, Cyril of Alexandria, Theodoret, Yincent 
of Lerins, Socrates, the historian, and a number more 
of little known writers. A few specimens of the mode 
practiced by Berington and Kirk in the quoting and 
using the fathers and early writers may properly here 
be given. 

4. They begin, as to " The Authority of the 
Church," with Irenseus (end of second century) : in 
cases of " dispute, recourse must be had to the most 
ancient churches, where the Apostles resided :" " it is 
a duty to obey the priests of the Church," so as not to 
be suspected of being heretics or schismatics. Clem- 
ent of Alexandria and Tertullian (contemporaries of 
Irenseus) are quoted ; but their words simply assure 



36 PAPALISM VERSUS CATHOLIC TRUTH. 

us that " there is only one true Church," and that the 
Apostles taught the world the doctrine which they re- 
ceive from Christ. Reference is made to Origen as 
teaching that " the Scriptures are to be adhered to, 
according to the sense which has been delivered by 
them," i.e., " Apostolical men ;" and that " that 
alone is truth, which in nothing differs from ecclesias- 
tical and apostolical tradition." Cyprian of Carthage, 
in his treatise " On the Unity of the Church," quotes 
our Lord's declaration to St. Peter, as being the rock 
on which He will build His Church, and asks the 
question (quite pertinent, in view of Romish cor- 
ruptions), " Can he, who does not hold this unity of 
the Church, think that he holds the faith ?" Athana- 
sius, the noble and illustrious champion of the true 
faith against deadly heresy, has received and entirely 
deserves the reverence of Catholic Christians in all 
ages. The papal dogma of supremacy, in its offensive, 
godless form, had not yet made any perceptible prog- 
ress ; consequently, Julias, bishop of Rome at that 
date, treated Athanasius with the courtesy and love 
of a " brother bishop" (his own term), and largely 
aided him towards returning to his post of duty in 
Alexandria, the second patriarchate in the Catholic 
Church, — Rome claiming to be the first. Berington 
and Kirk give, in a passage translated by them from 
one of his Epistles, the following : — " Let us consider 
from the earliest period the tradition, the doctrine, and 
the faith of the Catholic Church, which God first de- 
livered, the Apostles proclaimed, and the succeeding 
fathers fostered and preserved. On these the Church 
is founded, and whosoever falls from her communion 



WILD POPISH ASSUMPTIONS. 37 

neither is, nor can be, called a Christian." About a 
hundred pages are devoted to this topic ; some three 
hundred and fifty pages additional are filled with their 
notions as to " Apostolical Traditions," which, they 
dare to say, " have come down in an unbroken series 
of oral delivery, from the Apostolic ages !" Ter- 
tullian is made to affirm (in italics), " to the Scriptures 
an appeal must not he made /" implying that there is 
great danger, if you do so appeal, that heretics and such 
like will gain the victory. So, too, the first Four 
General Councils, " assisted by delegates from the 
Roman See," (a shrewd addition), proclaimed the true 
doctrine, which Rome graciously accepted, " as agree- 
ing with what, in the sum of doctrine," she already 
believed. Following this, come " the Primacy of 
St. Peter and his Successors ;" " Inerrancy of the 
Church," which they declare that papists deny ; " In- 
fallibility of the Pope," which they also deny ; " Tran- 
substantiation," the other supposed " Sacraments," 
" Invocation of the Saints," " Sacrifice of the Mass," 
" Confession" to a Priest, " Purgatory," " Relics," 
etc., etc. 

5. An Introduction (of fifty pages) is a somewhat 
striking feature in the volume. In this the writers 
display great zeal in advocating the highest style of 
popery (save, of course, in such things as the " Im- 
maculate Conception" of the Virgin Mary, 1854, and 
the pope's " infallibility," 1870, the latest additions to 
the papal creed since their day), and in trying to per- 
suade the reader that their system is not only based on 
Holy Scripture and antiquity, but is in every respect 
the truth of God for all mankind. They assert and 



38 PAPALISM VERSUS CATHOLIC TRUTH. 

reassert, with all their force, that the Romish faith 
(despite all its additions, alterations, enlargement, etc.) 
is the only true faith, and that there is no salvation 
outside the Roman pale. They undertake to prove — 
so they say — by Holy Scripture and the u unanimous 
consent" of the fathers of the first five centuries, the 
teaching of Pius Fourth's creed (1564). They state 
confidently, that " an unbroken chain of living wit- 
nesses, provided with all necessary documents ," sup- 
ports the papal faith, and proclaims its identity with 
the faith of the Apostles. They further say, that 
" the promised assistance of the Holy Spirit gives 
security to their words : I am with you all days, even 
to the end of the world." A notable instance of how 
things may be judiciously managed, when in right 
hands, is furnished by their insinuating that Holy 
Scripture is of no real value or importance, even in 
preparing the clergy for their high vocation, and that 
all which needs to be done is, to follow the infallible 
teaching of popish priests : " Had Christ said, Go and 
commit to writing the Gospel, or those saving truths, 
which you have heard from My mouth ; and let that 
writing, or written word, be the rule of belief to those 
whom you shall instruct, and to their successors, to 
the end of the world, — had He said this, the point 
had been clear. But he said it not : He commanded 
them to go, and to teach, or preach. The commission 
is, to teach ; and obedience to that teaching is en- 
joined under the severest menace." Can anything be 
more neatly muddled up than that ? Do the papists 
disbelieve that Holy Scripture was written under the 
inspiration of the Holy Ghost, and is really and truly 



WORD OF MOUTH TEACHING. 39 

the Word of God ? Is it possible, that Christian peo- 
ple — so called — with any capability of discriminating 
between truth and a caricature of truth, can listen to 
such wild abuse and preposterous claims ? 

6. These unscrupulous devotees of Rome further 
try hard to make a point out of St. Paul's language, — 
"1 received" and "I delivered.' 5 " He does not 
say (B. and K. sapiently remark) that he learned the 
truth from the Scriptures, but that he received it. 
[As there were no New Testament Scriptures — such 
as we now understand by this designation — in exist- 
ence and circulation at that time, is it not rather im- 
pertinent and unmannerly to fault the pupil of Gama- 
liel therefor ?] And the same truths, by the same 
mode of teaching by word of mouth, have continued 
to be delivered down to us, by the pastors of the 
Church, successors of the Apostles." " The pastors 
delivered what they received. To this all are wit- 
nesses ; all liturgies and other forms of prayer are 
witnesses, and the writings of all preceding teachers, 
joined to the admitted testimony of the Scriptures, 
are witnesses." A number of pages is filled with 
high praises of the Old Liturgies, such as, that of 
Jerusalem, the Alexandrian, the Constantinopolitan, 
the Roman, Syriac, Coptic, etc. ; but why this be- 
praising is given to these valuable remains of antiquity, 
it is not easy to understand, seeing that they afford no 
help to the Romish cause, and cannot be tortured into 
supporting the shocking dogma of transubstantiation 
(a novelty of the twelfth century), and other perver- 
sions of the Catholic faith. * The question being 
* See Bingham's " Antiquities of the Christian Church," bk. 



40 PAPALISM VERSUS CATHOLIC TRUTH. 

raised, was the ordinance of teaching hy word of mouth 
designed to be perpetual ? and if so, " of what use are 
the Scriptures of the New Testament ?" the answer is 
a singularly audacious one for even a papist : " We 
conceive these Scriptures to be of no use, as an inde- 
pendent rule of faith, for this plain reason ; that, as 
all the truths which we believe to be divine, and 
which are the objects of our faith, come immediately 
from Christ, and were taught by the Apostles before 
these Scriptures were written, we are not at liberty to 
think that these truths would not have remained, to 
the end of the world, pure and unaltered, had that 
primitive state of things continued ; that is, had it 
never seemed good [italics B. and K. 's] to any of the 
Apostolic men, as it did to St. Luke, to commit to 
writing what they had learned." 

7. Romish assurance has rarely, if ever, exceeded 
such words as these, and the rebuke thrown out at 
the Evangelist is in the true "high papal" style! 
Further, it is reiterated that every popish person " will 
now be sensible, should any point of his faith seem to 
receive little support, or even no support, from any 
text of Scripture, that its truth is not thereby a ffected, 
as its divine origin from Christ, and its descent from 
the Apostles, remain the same." In order to drive 
the nail home, while they are about it, B. and K. 
roundly assert, that " A Guide is manifestly neces- 
sary /" "the teaching authority, established by 
Christ, must be esteemed a signal blessing ;" " the un- 

xv. cap. v. § 4, 5. Also, C. E. Hammond's " Liturgies, Eastern 
and Western/ ' 8vo, pp. 475, a very useful book for the stu- 
dent. 



WICKED AJSTD ISTSOLEOT PRETENSIONS. 41 

lettered man, by a few plain documents, is taught that 
the guides, whom his Saviour has commanded him to 
follow, can lead him into all truths ; and that, in trust- 
ing to them, he trusts in God ; the speaking authority 
of the Catholic Church [they mean the Romish, of 
course] can tell me in what sense the Scriptures have, 
at all times, been expounded." Bossuet, the famous 
French prelate (-f- 1704), is quoted, without regard 
to the context. The " Eagle of Meaux" was a thor- 
ough Galliean. He held fast, at all times, to the 
" four articles," in which are asserted the " liberties" 
of the French Church, and he spoke, with indignation 
and amazement, of the famous Bellarmine, the Jesuit, 
and of his teachings. According to B. and K., Bos- 
suet says, " the written Word of God may be handled 
and expounded, as fancy shall direct ; a word that re- 
mains silent under every interpretation. When diffi- 
culties and doubts arise, then 1 must have some exter- 
nal guide that shall solve these difficulties, and satisfy 
my doubts ; and that guide must be unerring." A 
strange farrago all this ! A wonderful discovery, for- 
sooth, that God's Holy Word, written under the guid- 
ance of the Holy Ghost, is unfit to be the teacher and 
companion of those for whom our Saviour suffered on 
the cross, and that the only help for the members of 
the Holy Catholic Church is, in submission to what- 
ever absurdity, false doctrine, fiction, or fraud, which 
popes and priests, for some twelve hundred years, 
have been pleased to order men to do ! It cannot well 
be termed anything short of insolence for any one to 
talk and write in this style, inasmuch as nearly the 
whole of papal claim to be lords and masters, here on 



42 PAPALISM VEKSUS CATHOLIC TRUTH. 

earth, consists of bare assumptions, fables, and plati- 
tudes, partly absurd, partly wicked. 

8. We take occasion here to warn our readers that 
Berington and Kirk are guilty of the too common sin 
of garbling extracts from old writers, leaving oat con- 
veniently, without any note of the fact, what does not 
suit them, and thus perverting the sense of the author. 
It has been fully proven, by Dr. Barrow, Bishop Phill- 
potts, Dr. S. F. Jarvis, Dr. J. H. Todd, Robert Southey, 
and others, that there is no reliance to be placed on 
the honesty or truthfulness of such papists as Bering- 
ton and Kirk, Milner, O'Connell, and the like. A 
few words further will suffice about J. Berington and 
his book. Just let one think in what troubles B. 
would be involved, were he now alive ! He says that 
the pope is not " infallible," and that papal definitions 
or decrees do not oblige anybody to " an interior as- 
sent." He declares " the temporal sovereignty" of 
the pope does not put into his hands any power over 
princes and states. He never heard of the new article 
in the creed of papists, i.e., the " Immaculate Concep- 
tion" of the Virgin Mary (1854), so of course could 
not well say anything about it. He also brags, in re- 
gard to the points mentioned above, how all this 
" proves our liberty." Poor Berington ! He would 
have found out, twenty-five to thirty years ago, that 
he must take it all back again, and do as others do, 
when the so-called " infallible" Church and its man- 
agers see fit to change their notions and dogmas about 
certain articles of their faith. Late writers escape all 
this, because they live after the Vatican Council and 
its Decrees (1870) have done their work, and they 



milker's great effort. 43 

must make the best of the state of things as it is. Such 
teaching as Berington's is, in various matters, out of 
date, and can never be revived. The terrible anathe- 
mas have frightened some, probably not very many. 
The prospect is anything but pleasant, we judge, to 
numerous good people in the Romish Church ; for 
the cry is continually heard, the pope is infallible, the 
pope is supreme master over every empire, kingdom, 
nation, and people in the world. " Let no one dare 
to doubt it !" is the papist's haughty refrain. 

9. The next controversial work, to which attention 
is here asked, is from the pen of Dr. J. Milner, a titu- 
lar bishop of the Romish Intrusion in England. It is 
entitled " The End of Controversy" (12mo, pp. 352),* 
and is highly esteemed among Romanists, having been 
frequently reprinted. Being a very pretentious vol- 
ume, it was soon after thoroughly examined and exposed 
by Dr. R. Grier, an English clergyman of a former 
generation. His book is out of print ; but Dr. S. F. 
Jarvis, one of the Church's ablest scholars, took the 
Vicar Apostolic in hand, and published a " Reply to 
Milner's 'End of Controversy'" (1847, pp. 251). 
The task was not a pleasant one ; yet it was fully ac- 

* Full title : " The End of Religious Controversy, in a friendly 
Correspondence between a Religious Society of Protestants and 
a Roman Catholic Divine. In three parts : Part I. On the Rule 
of Faith, or the Method of finding out the True Religion. Part 
II. On the Characteristics of the True Church. Part III. On 
rectifying Mistakes concerning the Church. By the Right Rev. 
John Milner, D.D., Vicar Apostolic, etc. Addressed to the 
Right Rev. Dr. Burgess, Lord Bishop of St. David's, in answer 
to his lordship's ' Protestant Catechism.' n The book was first 
published in 1818. 



44 PAPALISM VERSUS CATHOLIC TRUTH, 

complished, and we shall take occasion to give our 
readers the benefit of Dr. Jarvis's help in dealing with 
Milner's book. This book combines much shrewdness 
and cunning with a certain show of learning and re- 
search. It quietly and unblushingly assumes, always 
and everywhere, that the popish Church in Rome is 
identical with " the Holy Catholic Church' ' of the 
Nicene Creed. It claims, effusively, perfect sincerity, 
strict adherence to truth, and ardent affection for the 
souls of those imaginary, guileless people, to whom he 
professes to be writing letters ; but, a careful going 
through Milner's book compels us to pronounce it to be 
unscrupulous and unsatisfactory, partly (it may be 
hoped) from ignorance, and partly from a settled de- 
termination to uphold mediaeval and modern popery 
at any cost. In the main, Milner agrees with Bering- 
ton and Kirk, Charles Butler, Challoner, O'Connell, 
and others ; but, he shows himself to be quite capable 
of mean and unworthy devices, when his case requires 
it. He insinuates (though knowing it to be false) that 
the faith of the Church of England, and of course also 
that of the Protestant Episcopal Church in the United 
States, is not that of the Catholic Church at the end 
of the first four General Councils (A.D. 451), as set 
forth in the Niceno-Constantinopolitan Creed. Milner 
and his co-workers put on a bold front, and are daring 
enough to count as " heretics" and " schismatics," not 
only the Church of England, but also the Greek and 
Oriental Churches (who have refused and resisted, for 
many centuries, all efforts to wheedle or force them 
into Rome's embraces) and they boast themselves to 
be the one, holy Catholic Church. It is all a piece of 



PROTESTANT HERETICS NUMEROUS. 45 

dishonesty and malice. The " triple brass and match- 
less effrontery" of J. M. cause him to try to fasten 
what he considers the odious cognomen of " prot- 
estant," on all outside of Rome, by telling his readers, 
who are plain, unlettered people, that Augustine, a 
great scholar and saint, in the fifth century, reckoned 
up " ninety heresies that had protested against the 
Church" before his day (i.e., the first four centuries 
or more). The great story-teller goes on to say, that 
there were fully as many up to the time of Luther's 
protest, and Cardinal Hosius counted two hundred and 
seventy more sects of protestants at the end of the 
same century. This is a quite easy but very impu- 
dent assumption on his part, that papists are the same 
as the ancient Catholics, in doctrine and worship, be- 
fore popery was invented, and that all who refuse to 
accept the Tridentine Creed, with its modern changes 
and improvements, are nothing less than heretics, who 
properly ought to be burned as quickly as possible. 
If the subject were not so grave and serious, it would 
be nothing less than ridiculous to find that there are 
men, supposed to have some education and some sense 
of decency, who can indulge in such wicked perver- 
sion of plain truth, and such continual, blatant repeti- 
tion of foundationless things. 

10. The titular bishop has a pictorial " Apostolic 
Tree," at the beginning of his book, in which he shows 
(as he avers) " the uninterrupted succession" of the 
Romish Church (" Catholic," he calls it) from the 
Apostles to the present time, as well as the chief 
" heretics" of all ages, cut off from her communion. 
It is quite wonderful in its way, and must please pic- 



46 PAPALISM VERSUS CATHOLIC TRUTH. 

ture-lovers, who do not know anything of history, or 
will not take the trouble to inform themselves as to 
the truth or falsehood of assertions like Milner's, 
The wily controversialist gives, further on, as an 
annex to his marvellous tree, some ten pages in small 
print, containing a synopsis of the history of the popes 
and their doings during eighteen centuries of Church 
life and work. It begins with " Simon, the centre of 
union, and Head Pastor," and ends with Pius VII. 
in the eighteenth century. Of course, in so small a 
space, not much can be said or done. He is just a 
little plagued over the mediaeval popes, and their 
abominable excesses ; but Milner is here, as well as 
elsewhere, equal to the occasion. He glides quite 
serenely over unpleasant or knotty points, as he 
means the simple " protestant" folk to do, for whose 
instruction he professes to write ; makes no mention 
of the fatal year of schism (A.D. 484), when Felix II. 
issued an anathema against Acacius of Constantinople, 
and thereby broke off all communion between Eastern 
and Western Churches ; and is wholly silent about the 
papal schism in the fourteenth and fifteenth centuries. 
Certainly, if a man sets out to boast continually of the 
" absolute and perfect unity" of the Romish Church, 
all such facts as history records are very troublesome 
and unpalatable ; such, we mean, as there being 
heresy and schism in Rome itself ; the fighting of three 
popes, one with the other, for a good many years, no- 
body knowing which was right or true pope, or which 
was not ; the removal to Avignon in France, and de- 
sertion of the central and necessary city of popery for 
some seventy years ; the huge corruption and degrada- 



milker's mode of fighting. 47 

tion of the papal court, and those under its control ; — 
yet, Milner virtually ignores them all, with a saving 
clause as to the tenth century, which, he says, was 
" the least enlightened by piety and literature of the 
whole number," and was also disgraced by u the mis- 
conducts several of the Roman pontiffs." With this 
slight allusion to there ever being anything wrong in 
" the mother and mistress of all Churches," the gen- 
eral impression intended to be conveyed is, that the 
papal monarchy stands out before the world fair and 
lovely, and free from all just reproach. 

11. The Vicar Apostolic makes a fierce assault upon 
Bishop John Jewell, (one of the bright lights of the 
Catholic Church in England), and his " Challenge" at 
St. Paul's Cross London, (1560), to the papists to 
stand forth in defence of their peculiar dogmas (of 
which the good bishop gives a list, too long, however, 
to be here quoted). Milner does not pretend that any 
Romanist has ever fairly met this challenge. He pre- 
fers to call foul names of " hypocrite," " falsifier of 
the fathers" (applied to Jewell), and coolly tells his 
readers that Conyers Middleton, the free thinker, and 
some others, " give up the ancient fathers to the 
[Romish] Catholics without reserve." A nice, easy 
way of escape I* He also takes delight as well as pains 
in giving details of wild enthusiasts, Ranters, Fami- 
lists, early followers of George Fox, and of John Wes- 

* Bishop Whittingham's ably edited and fully annotated edi- 
tion of Bp. Jewell's " Apology for the Church of England," 
against the Jesuit Harding's " Confutation," etc., well deserves 
to be in the hands of all, especially students of history, and seek- 
ers after truth and purity. 



48 PAPALISM VEKSUS CATHOLIC TRUTH. 

ley, and the like, quietly and completely ignoring the 
numerous specimens of not dissimilar performances, 
at times, in the papist Church, so secure in its infalli- 
bility and freedom from all excess. The meanness of 
this assault upon the members of the true Catholic 
Church in England and America, as well as on the vari- 
ous Protestant denominations, is equalled only by a 
sense of utter contempt which is entertained by all de- 
cent people for such stuff as papists of a certain stamp 
dare to put into print. 

12. The author of " The End of Controversy" 
waxes quite eloquent over the name " Catholic," as 
exclusively belonging to him and his fellows in the 
Romish Church. He puts on a sort of injured air, 
and rather groans over the fact that they, who are com- 
petent to deal with this matter, uniformly refuse to 
allow Romish monopoly of truth in claiming to be the 
" One, Catholic, Apostolic Church" of Christ our 
Lord. He dislikes very much that a good many per- 
sons will persist in using what he stigmatizes as " nick- 
names of Papists, Romanists," etc., though the care- 
less habit of many Protestants, in calling the Romish 
the Catholic Church, ought to gratify him not a little. 
Believing it to be a duty always to use accurate lan- 
guage, when dealing with or speaking of others, the 
reader will note that, in the present volume, we no- 
where employ the term " Catholic" for " Romish" 
or " Papal" Church. Rome's preposterous assertions 
and claims render it impossible for any true Catholic 
to yield to them without self -stultification. It is a 
gross insult, on the part of the pope's adherents, to 
try to fasten upon the Church of England and her 



THE VICAR APOSTOLIC CONDEMNED. 49 

branches, as well as on the Greek and Oriental 
Churches, some sectarian title or epithet of reproach. 
" Are you then men alone, and shall wisdom die with 
you?" (Job xii. 4). Possibly, wisdom will die with 
the papists ; but we shall none the less hold fast to 
our birth-name of " Catholic," drawn from the 
Church's creed. 

13. In closing what it seems necessary to say, at 
present, about the titular bishop, and his rather un- 
savory work, we quote a few strong sentences from 
Dr. Jar vis's " Reply," and then let him go : — " To 
correct all Milner's unfair quotations from English 
writers ; to expose his artful attempts to fasten upon 
the Church of England the recreant conduct of base 
and degenerate sons ; would be an almost endless, and 
certainly a very unprofitable and loathsome task. I 
have already shown his dishonesty ', or his ignorance, 
in the quotations he has pretended to make from the 
writers of the Early Church. Is not this enough to 
put the reader upon his guard against his treatment of 
modern authors V ' Bishop Phillpotts, also, in his 
" Letters to Charles Butler," tells of " Dr. Milner's 
oft-convicted insincerity /" and Robert Southey, in 
his " Vindicise," distinctly charges the \ 7 icar Apos- 
tolic with " gross and malicious misrepresentations," 
and "fabricating, with his wonted disregard of truth, 
false statements."* 

* See Dr. Jarvis's " Reply to Milner's End of Controversy, ' ' 
p. 120 ; Bishop Phillpotts' " Letters to Charles Butler," p. 99 ; 
and Southey 's " Vindiciae Ecclesise Anglicanae, comprising Es- 
says on the Romish Religion and Vindicating the Book of the 
Church," pp. 106-8 ; 288, 365, 525. 



CHAPTER IV. 

One of the Latest Romish Advocates and his 
Book. % 

1. One of the latest champions for popery, full and 
complete, according to the Vatican Council and De- 
crees, is an English Roman priest of the Oratory, 
Birmingham, in a desperate attempt to answer the late 
Dr. Littledale's severe and telling arraignment of the 
Romish system and its results (16mo, pp. 275, 1881).* 
Among other things, Ryder says, that " all theologians 
admit that after Pentecost St. Peter was infallible, 
and that all the other Apostles were infallible too, and 
did not require any other guidance for their faith than 
that of the Holy Spirit." The title " infallible" is 
very shrewdly chosen, and, by asserting the same of 
the other Apostles, he expects his pretence for St. 
Peter to be admitted without question ; whereas, in 
fact, neither he nor any of the Apostles is so termed 
in Holy Scripture, or by early writers. Ryder takes 
a further step by averring that St. Peter struck the 
key-note of the Apostolic teaching, " for the guidance 
rather of the other brethren, outside the Apostolic 
College, lest the disciples of the different Apostles 
should set up the dicta of one against those of an- 

* Full title : " Catholic Controversy. A Reply to Dr. Little- 
dale's ' Plain Reasons.' " By H. I. D. Ryder, of the Oratory. 



ULTRAMONTANE ASSURANCE. 51 

other, and so schism and error should arise." Singu- 
lar reasoning this ! for one naturally asks the question, 
what right has anybody impertinently to insinuate 
that they who were taught by St. John, St. James, 
St. Matthew, to say nothing of the other Apostles, 
especially St. Paul, were more likely than " St. Peter's 
flock," (as Ryder rather queer! y terms them— though 
who these were no one knows) to be guilty of hereti- 
cal or schismatical teaching ? 

2. This " unfailing office and privilege, inherent in 
St. Peter and his successors," as ultramontane papists 
continually assert — despite its falsehood— was taught 
and held as early as the fifth century, so popish writ- 
ers say. It is worth noticing, in this connection, that, 
at the close of the second century, an innovating 
bishop of Rome, Victor I., claimed to be the " rock" 
(St. Matt. xvi. 18), as successor of St. Peter. This 
u extraordinary demand was forthwith unceremo- 
niously exploded, as a matter too absurd and too new 
fangled to be entertained for a single moment. 
When the same claim was put forth by Stephen, 
bishop of Rome, about the middle of the third cen- 
tury (A.D. 253-257), the pretended monarch of the 
Church was sneered at for setting up such a ridiculous 
figment, was pronounced to be a second Judas, and 
was roughly denominated ' an arrogant, presumptuous, 
and manifest, and notorious idiot.' " * In a dispute 
with Cyprian, bishop of Carthage, as to heretical bap- 

* See George Stanley Faber's " Christ's Discourse at Caper- 
naum," Introduction, p. lxi. We shall have occasion to refer to 
Faber's able work further on, in connection with " Transub- 
stantiation. ' ' 



52 PAPALISM VERSUS CATHOLIC TRUTH. 

tism, Stephen evinced plainly his sense of the impor- 
tance of his position in the Church, as a " successor" 
of St. Peter. Leo I. (A.D. 450), Gregory I. (A.D. 
580), and several other popes, are referred to by 
Ryder ; and, in addition, Ambrose (A.D. 385) is 
quoted, in relation to the text in St. Luke : — " Peter 
is set over the Church, after being tempted by the 
devil . . . for to him He (the Lord) said, but thou, 
when thou art converted, confirm thy brethren. To 
whom, by His authority, He gave the kingdom, his 
faith could He not confirm ?" Chrysostom (end of 
fourth century) also is made to say, that Peter is in- 
trusted with the flock, and has all authority put in his 
hands, because of the words of our Lord, " when thou 
art converted, confirm thy brethren." So, too, Cyril 
of Alexandria (A.D. 435) is quoted, as holding that, 
" confirm thy brethren" means, " Become the sup- 
port and teacher of all who come to Me by faith." 
Still further, (as every little helps), pope Leo's impu- 
dent legate, at the Council of Chalcedon (A.D. 451), 
dared to appeal to a Roman Version of the Sixth 
Canon of Nice (A.D. 325), as if it were true and were 
to be read, " the Roman Church has always had the 
primacy." He also had assurance enough to say (as 
quoted by Ryder), " Peter, even until now, and al- 
ways, lives and judges in his successors." No words, 
however, were wasted on this piece of presumption ; 
but, by simply reading the Nicene Canon, as it was in 
the Council's Codex, the too forward legate was put 
to silence, and the members went on with their proper 
work. 

3, Leo (commonly called the Great) vigorously op- 



POPE LEO THE GBEAT's WOKE. 53 

posed (through his facile legates) the Council's course of 
action. He was the ablest man who had thus far been 
made pope of Rome, and he did some brave work, in 
behalf of the imperial city, by going to the camp of 
the Vandal chief, Genseric, just ready to assault the 
capital, and by pleading for his fellow-citizens (-)- 461). 
Leo, too, was the first to give a positive impulse to 
the subtle temptation of the Evil One, that Rome 
should become, in fact and deed, as well as in word, 
the supreme lord and head, in the Church at 
least, if not in the state also. Dr. Barrow quotes, 
from Leo's Epistles, the extravagant, wild language 
which he used in asserting that St. Peter was, by our 
Lord, u assumed into consortship of His individual 
unity," and that " nothing did pass upon any one from 
God, the Fountain of good things, without the par- 
ticipation of Peter !" Notwithstanding, however, the 
pope's urgent opposition, the Council passed Canon 
XXVIII., and, as Dr. Bright emphatically states, in 
his " Notes on the Canons of the First Four General 
Councils," " the See of Constantinople retained its 
precedency and its patriarchal jurisdiction ; and the 
Twenty-Eighth Canon is the acknowledged law of the 
East." 

4. Priest Ryder's volume, though small, is quite 
plausible, and the writer's self-sufficiency is fully equal 
to that of any of his predecessors. By means of con- 
tinual assumptions, and not condescending at times to 
offer any evidence at all, he makes, from the Romish 
point of view, an apparently strong case against 
" heretics and schismatics," European and American. 
He was aided — it is worth noticing — by John Henry 



54 PAPALISM VERSUS CATHOLIC TRUTH. 

Newman, whose ambidexterous skill in sophisticating 
truth has never been surpassed, if ever equalled. For 
example, look into Newman's " Apologia" (p. 50). 
He is glorying over his turning to be a papist, " going 
— as he phrases it — into a Church from which he once 
turned away with dread ; as if, forsooth, a religion 
which has flourished through so many ages, among so 
many nations, amid such varieties of social life, in 
such contrary classes and conditions of men, and after 
so many revolutions, political and civil, could not sub- 
due the reason and overcome the heart, without the 
aid of fraud, and the sophistries of the schools !" 
Ryder imitates his master, and breaks out in similar 
style, as to " infallibility" (p. 32). " Infallibility not 
useful in the past ! Why, what but the ingrained 
conviction of the truth involved in the Homa locuta 
est has preserved the unity of the Church through 
such a multitude of heretical storms from Berengarius 
to Jansenius ? — just as a belief in the pope's divinely 
appointed headship had saved the Catholic Church in 
all lands from the degradation of secular masterdom 
until the Reformers erected state slavery into an arti- 
cle of the faith !" We leave it to the reader to de- 
cide which of the two surpasses in " darkening coun- 
sel by words without knowledge." A few remarks 
further respecting Newman may rightly here be made. 
His becoming a convert (1845) was at first thought to 
be a " great thing" for popery. His high reputation 
as a scholar, his genius, his skill in the use of a facile 
pen, were all held to be gains of no common sort to 
the Romish cause. But, ere long it was found, that 
ultramontanism, and especially Jesuit supremacy, 



Newman's and kyder's effokts. 55 

were most distasteful to John Henry Newman. He 
hated the Jesuits quite as heartily as "that insolent 
and aggressive faction" (so J. H. N. calls them) hated 
him in return. And the result was, that ere long he 
inflicted, what proved to be a well-nigh mortal blow 
upon the papal system, by his " Essay on the De- 
velopment of Doctrine." His mode of accounting for 
the mediaeval and present doctrinal and practical posi- 
tion of Rome was really the only possible way of stat- 
ing satisfactorily, in accordance with the facts of his- 
tory, its existence and growth, viz., by change from 
primitive Christianity, and by accretion during ages 
succeeding the fifth and sixth centuries. All this was 
directly in the face of the papal claims, set forth in the 
stereotyped creed of Trent and the Vatican. Rome 
is fastened with chains of steel to this theory of its 
origin and history. It must also maintain to the death 
what has been solemnly sworn to as Divine Truth, 
even though it necessitate the cursing forever all 
God's people in the true Catholic Church here on 
earth. Ryder tries to extricate himself and others out 
of the grave and insoluble difficulty caused by New- 
man's Essay, by saying, that what he expressed, under 
" the name of development," was only this, viz., that 
Christianity, as a living power, " must grow, and in a 
sense change, as time goes on." A very lame effort 
this ! 

5. Reverting again to the manual now under con- 
sideration, it becomes plain enough that Ryder, in 
various places, is quite ill at ease. He loses his tem- 
per too, now and then. Besides using spiteful lan- 
guage, unworthy of a gentleman, at least, he indulges 



56 PAPALISM VEESUS CATHOLIC TEUTH. 

in sneers at Dr. Littledale especially, calls him a fre- 
quent blunderer, virtually an ignoramus, a user of 
" second-hand and unverified quotations,'' etc., seem- 
ing to think that abusive words will accomplish the end 
which he has in view, without any real support by 
facts and truths. Dr. Littledale, it may here be 
noted, was one of the " advanced" ritualists, in the 
English Church, a class of men of whom Ryder speaks 
with scorn and contempt, counting them as cowards 
or dolts. In later years, Dr. L. became a most deter- 
mined and energetic foe against Romish intruders and 
schismatics in England. His " Plain Reasons against 
Joining the Church of Rome" (post 8vo, pp. 252) has 
proved to be very successful, and has reached its 
forty-eighth thousand. " The Petrine Claims" (16mo, 
pp. 379), published shortly before his death, is " A 
Critical Inquiry," and is a very thorough expose of 
the legal aspect of the papal claim to sovereign author- 
ity over the Catholic Church. The student who has 
time to spare will find it well worth his while to give 
this volume careful examination. As Ryder objects 
to the plain language used by Littledale respecting 
controversialists of his sort, we quote Dr. L. 's severe 
and unqualified reprehension of certain writers and 
their books : " the Roman Church, which professes to 
worship Him who has said, c l am the Truth,' is 
honey-combed through and through with accumulated 
falsehood ; and things have come to this pass, that no 
statement whatever, however precise and circumstan- 
tial, no reference to authorities, however seemingly 
frank and clear, to be found in a Roman controversial 
book, or to be heard from the lips of a living contro- 



RYDER ATTACKS LITTLEDALE. 57 

versialist, can be taken on trust, nor accepted indeed, 
without rigorous search and verification. The thing 
may be true, but there is not so much as a presump- 
tion in favor of its proving so when tested. The de- 
gree of guilt varies, no doubt, from deliberate and 
conscious falsehood with fraudulent intent, down 
through reckless disregard as to whether the thing be 
true or false, to mere overpowering bias causing mis- 
representation ; but truth, pure and simple, is almost 
never to be found, and the whole truth in no case 
whatever." Ryder affects disdain in regard to notic- 
ing these grave charges, and, in a kind of virtuous in- 
dignation, says — as he phrases it — " I cannot allow 
myself to exchange this sort of compliment with Dr. 
Littledale." "Why? Would it not have been wiser 
to have pointed out one or two, out of a hundred or 
more, writers among papists, not obnoxious to the 
charge of dishonesty and untruthfulness ? 

6. The priest of the Oratory puts on the air of a 
person who is tired of being, with his co-workers, 
" forever standing on the defensive," always " re- 
ceiving less than justice, 5 ' and he expresses strongly 
his dislike of this " wearisome persistency" of men 
like Littledale and others. No marvel that Ryder 
gets fatigued with listening to the long catalogue of 
lies told, frauds accomplished, wicked pretensions 
put forth, to say nothing of wholesale murders, 
and sickening abominations. These disagreeable 
things, he indirectly suggests, ought to be spoken 
of — if spoken of at all — with due regard to popish 
nerves and sensibilities. The offences complained of, 
it is insinuated, were offences of ages past, and are not 



58 PAPALISM VERSUS CATHOLIC TRUTH. 

to be dealt with too severely in these serene days of 
rest from Romish enormities of fire and sword. Of 
course, it is claimed that nobody now would burn here- 
tics, and massacre thousands of innocent people, as 
was done when the Inquisition's fires were lighted, 
and the so-called " civil power" was at the beck of 
demons in human shape ! This is the implication, and 
Rome is very willing to have it supposed that this is 
true as to the future ; but, as Rome never gives up 
anything to which she can hold fast, never confesses 
that she has at any time been wrong, or done wrong, 
all that Christian people can do is to wait till she gets 
the power of the sword in her hands again, — and then, 
every tody shall see what will follow ! 

7. The spirit and tone of Ryder's Manual require 
but little further notice at our hands. He claims to 
have followed and refuted Littledale everywhere, an 
averment which the reader can easily test, if so he 
please. R. shows, that, under proper circumstances, 
a lie is lawful, and refers to Newman — that admirable 
pervert — who maintained that, occasionally, a half- 
truth (which is for the most part a lie) is more true 
than the truth itself. Murder also, is allowable, in 
case an adulterer (a cleric too) is caught in the very 
act, and to save his own foul, beastly life must hill the 
injured husband ! He and other controvertists do 
not waste any time or effort to secure proof of the 
astounding claim and pretence, that the words used 
by the sacred writers mean just what they (the papists) 
choose to say that they mean. Of course, if you ac- 
cept such guides, everything which they affirm is ab- 
solutely true in regard to the signification of our 



ST. petek's headship of the church. 59 

Lord's words and actions. If yen press them for evi- 
dence, they will not say, openly and honestly, where 
there is no evidence, that they have none ; but they 
will repeat, for the thousandth time, the assertion, 
that the language of the Bible means just what they 
tell you, no more, no less. As to St. Peter's headship 
and absolute power over the Catholic Church, to deny 
which is stigmatized as being " a pernicious heresy/' 
it is forcibly pointed out, by Dr. Barrow, that, if 
papists be right, " then it is requisite that a clear reve- 
lation from God should be producible in favor of it 
(for upon that ground only such points can firmly 
stand) ; then it is probable that God (to prevent con- 
troversies, occasions of doubt, and excuses for error 
about so grand a matter) would not have failed to 
have declared it so plainly, as might serve to satisfy 
any reasonable man, and to convince any froward 
gainsayer : but, no such revelation doth appear ; for 
the places of Scripture, which they allege, do not 
plainly express it, nor pregnantly imply it, nor can it 
by fair consequence be inferred from them : no man, 
unprepossessed with affection to their side, would 
descry it in them ; without thwarting St. Peter's 
order, and wresting the Scriptures, they cannot deduce 
it from them." (" Pope's Supremacy," p. 94, 5). 
Should any one further ask, Did He, the Lord, ever 
declare, " I give unto you, the rock with Me, on 
which My Church is to be built, to be bishop in the 
imperial city, Rome, and to announce yourself as the 
Head of the Church, the Supreme Ruler on earth of 
every living soul ? as infallible, and my chosen Vicar ?" 
Did the Master make this, the all-important addition, 



60 PAPALISM VERSUS CATHOLIC TRUTH. 

" I give unto yon to hand over to your successor this 
commission, and that one to do the same to the next 
one, and so on, as long as the world lasts, in order 
that, out of your abundant merits, the Church shall 
be sustained forever on the earth ?" They will quite 
likely answer, that all this is included in what they 
claim out of the Gospels ; or they will favor you with 
their renewed expression of certainty as to their being 
right, beyond all question, and as to " heretics and 
schismatics" being wrong, as they always have been. 
These abusive terms seem to have a special flavor in 
the mouth of this energetic priest, judging from the 
frequency with which he uses them. 

8. Finally, in his confident manner, Ryder asserts 
that " Rome has been given a world-wide mission, in 
the text, Go and teach all nations, and by its histori- 
cal position in the world to have realized that mis- 
sion." He has asserted it (not proved it) ; believe it, 
whoever is willing to take a papist's assertion in place 
of proof. " Every other body of Christians (but 
Rome) started with a schism." False, as R. well 
knows, as respects the Church of England and the 
Oriental churches. The Church of England's " posi- 
tion is damnable," he spitefully declares ; " it ceased 
to be a part of the Church of Christ when it forsook 
Rome ;" it has no valid orders, and is a mere state 
f unctionalizing affair, at best ; — with more in the same 
style. Therefore, in words worth noticing, he says, 
" There is nothing in the nature of things to prevent 
our [the hostile papists] taking up the aggressive" 
A pleasant prospect for the Catholic Church in Eng- 
land, when Rome gets into power again ! Further, 






ROMISH WAY OF PUTTING IT. 61 

Ryder treats, in a jaunty sort of way, such detestable 
lying and deceit, in the " mediaeval church" — which, 
strangely enough, lie esteems to be pure, lovely, and 
blessed as the " Forged Decretals," the " Dona- 
tion of Oonstantine," the " Sardican Canons," etc., 
out of which popery got much gain ; and says, rather 
sarcastically, in cold blood, of the slaughter of French 
protestants or Huguenots (1572), " Yes, we (papists) 
must expect to hear the changes rung upon St. Bar- 
tholomew." In like manner also, he minimizes the 
number of those murdered as heretics, by the Inquisi- 
tion, from eight or ten thousand to two thousand, 
implying that this latter number (which includes 
wretched, diseased creatures of various sorts) need not 
disturb the equanimity of anybody inside the Roman 
enclosure. But we forbear. Ryder is quite disgusted 
with Littledale's book, and gives his opinion that 
" every honest reader should throw L.'s ' Plain Rea- 
sons ' into the fire, " as quite useless, and unfit to be 
read by the Romish laity, or any one else. And 
finally, in regard to employing " the secular arm (as 
was done in popery's palmy days) to enforce religious 
discipline," the writer is wholly silent. He knows 
well enough that just nov), it is not at all prudent to 
try the experiment, or discuss the matter freely. At 
the same time he distinctly affirms, " the right to do 
so has always been claimed, and exercised too, from 
time to time," ever since Constantine's conversion. — 
Let the reader note such avowals as this, and then 
strive rightly to judge, in view of his duty as a Chris- 
tian, what Ryder and his fellow-religionists will do, 
when the fitting time arrives. 



62 PAPALISM VERSUS CATHOLIC TRUTH. 

Review and Synopsis of Part I. 

Before passing on, it will be serviceable, we think, to take a 
brief survey of the contents of the preceding pages, and ascer- 
tain, as far as we can, just where we stand, and exactly what is 
proved and what is not proven. 

1. Some preliminary matter, as to the purpose had in view 

(p. 9-11). 

2. The papal system to be inquired into and set forth (p. 9) 

3. No attacks on persons ; no evil motives imputed to papists ; 

facts and truths alone are sought for, as due to all (p. 10, 11). 

4. Church of Rome, when and by whom founded unknown ; 

probably about A.D. 40, or even earlier (p. 14, 15). 

5. Its first bishops Linus and Clement, dates uncertain ; best 

authorities give A D. 50-100 (p. 15). 

6. Tradition of martyrdom of St. Paul and St. Peter, probably 

A.D. 67 (p. 15-17). 

7. St. Paul in Rome, A.D. 61-63 ; martyrdom, A.D. 67 ; St. 

Peter's reported work at Antioch (A.D. 36-42) and Baby- 
lon ; reached the capital, A.D. 64 or 67, or later, A.D. 80 
to 90 (p. 16, 17). 

8. No evidence of any real value producible ; only assertions, 

guesses, and the like (p. 17, 18). 

9. Claim as to St. Peter being bishop of Rome some twenty to 

twenty-five years, without support ; equally all the pre- 
tences to supremacy, and to the handing over his sup- 
posed " rights and privileges" to a nameless body of 
" successors" (p. 18, 19). 

10. The reader must refuse what consists of words only, without 

facts ; artful puzzle, " visible church, visible head" (p. 
20). 

11. Gospel texts used by papists in support of their claims and 

pretences (p. 21). 

12. Critical examination of St. Matthew xvi. 18, 19, (p. 21-25). 

13. Petros, and petra, meaning and force of the words, (p. 22, 

23). 

14. St. Peter's " primacy," what it really was (p. 24, 25) ; won- 

derful extravagance of popish claim for primacy (p. 25). 

15. Power of the Keys, Binding and Loosing, given equally to 

all the Apostles (p. 25, 26). 



REVIEW AND SYNOPSIS. 63 

16. Second Gospel text, St. Luke xxii. 31, 32 (p. 26-28) ; exami- 

nation of the record, and its plain meaning (p. 26, 27). 

17. St. Paul's rebuke of St. Peter (with Rheims' caricature (p. 

27, note). 

18. Disparagement of St. Paul, by quotation from Jerome (Ber- 

ington and Kirk), p. 28. 

19. Laudation of St. Peter (p. 28). 

20. Third Gospel text, St. John xvi. 15-17 ; its true meaning and 

force (p. 28-30). 

21. High claims for St. Peter, and the popes following (p. 

30, 31). 

22. Quotations from the fathers (p. 31, 32). 

23. Romish Controversialists and their books ; general character 

of these productions (p. 33). 

24. Berington and Kirk's volume much esteemed among papists 

(p. 34) ; astute plan of the work, laying down " proposi- 
tions," and giving select and manipulated extracts from 
certain writers of early centuries (p. 35-37) ; argumenta- 
tive " Introduction" to the work, abounding in assump- 
tions, and the like (p. 37-39). Athanasius referred to, and 
quoted (p. 36, 37). 

25. Wicked assault on Holy Scripture ; asserting infallible 

" teaching by word of mouth," and " an unbroken chain 
of living witnesses" (p. 38. 39) ; old liturgies much be- 
praised (p. 39). 

26. " Guide" (popish of course) absolutely necessary (p. 39) ; 

Bossuet quoted (p. 41), garbling, mistranslating, etc., by 
B. and K., with notions as to infallibility, etc. (p. 42, 43) ; 
quite behind present advance of popish creed (p. 43). 

27. Milner's " End of Controversy" much thought of by papists 

(p. 43, 44) ; pretentious, showy, cunning, but really shal- 
low, unscrupulous, worthless ; Dr. Jarvis's thorough refu- 
tation and exposure of the volume referred to (p. 43-45) ; 
the term " Catholic" (p. 45). 

28. The " Vicar Apostolic" characterized ; plan illustrated (p. 

46-49). 

29. Priest Ryder's volume, the latest effort (p. 50-61) ; attempt 

to answer Littledale's " Plain Reasons" (p. 50, 51), New- 
man Ryder's helper; St. Peter "infallible," so R. says 
(p. 50-53) ; Faber, on pope Stephen (p. 52). 



64 PAPALISAI VERSUS CATHOLIC TRUTH. 

30. "Privilege inherent in St. Peter" (p. 51, 52) and "succes- 

sors ;" Newman the pervert (p. 54, 55). 

31. Pope Leo I. (fifth century) and his ambitious views (p, 

52, 53) ; Chalcedon (p. 52, 53). 

32. J. H. Newman and his career ; more harm than advantage to 

the Romish cause (p. 53-55) ; views as to lying and its 
adjuncts, etc. (p. 58). 

33. Littledale's books ; severe censure of papist writers (p. 56) ; 

abused by Ryder (p. 57). 

34. Evasions, shif tings, refusals to furnish evidence, etc. (p. 58, 

59) ; Dr. Barrow on the utter lack of commission or au- 
thorization of St. Peter's headship, his absolute power in 
the Church, etc. (p. 59, 60). 

35. All Christians (except papists) in a state of schism and heresy 

(p. 59, 60). 

36. Popish claim of right to use " the secular arm," so soon as 

they get the opportunity (p. 61). 



PAKT II. 

Examination of Chief Fundamental Doctrines and 
Prevailing Practices in the Papal Church. 



PRELIMINARY. 



1. A history of the papacy, in anything like detail, 
for the last thousand or twelve hundred years, would 
involve a larger amount of labor than we can, at 
present, venture upon, and would also require far 
more space than we have at our command. 

2. For all practical purposes, the history of the 
first five or six hundred years is sufficient to put the 
intelligent reader and student in possession of the 
fundamental facts and truths whereby the papal sys- 
tem is to be judged. Leo I. (A.D. 451) may be 
regarded as planting the seed, out of which grew, in 
the following six to eight centuries, the vast tree of 
the papal monarchy, culminating in Gregory V1L, 
Hildebrand, A.D. 1073-1087, and Innocent IIL, 
1198-1218. Boniface VIII., 1294-1303, also talked 
and acted in the high, mighty papal style. These 
may be called the most powerful and uplifted of all 
the tyrants and oppressors, in both Church and State, 
during those two hundred and more dreary years. 
We need not here dwell upon the centuries reckoned 
in history as the Middle Ages and the Dark Ages, 
i.e., from the latter part of the fifth century to the 
revival, in measure, of religion in Europe, at the 
close of the fifteenth century (say, from the fall of 
the Western Empire to the Discovery of America 



68 PAPALISM VERSUS CATHOLIC TRUTH. 

(A.D. 476-1492). The darkest period of gloom and 
depression was about the seventh century. There 
were some signs of revival in Ireland in the sixth cen- 
tury. It was a state of barbarism, in the tenth cen- 
tury, in Italy and England, while in France and Ger- 
many the condition of things in general was better. 
Scholastic learning flourished in the eleventh and 
twelfth centuries ; but there was, we are told, a re- 
lapse in taste, etc., during the two centuries following. 
3. The Romish hierarchy, having gotten firm grasp 
at this time, held fast to its gains, in Church and 
State, and never lost sight of the one great thing, to 
be maintained, at all times and in all places, viz., " the 
royalties of Peter' (so they phrase their pretty euphe- 
mism). By this they meant, and will ever mean, 
the enforcing, everywhere, and over all, the decrees 
which have been made in order to bring all Christian 
men and women under their absolute control. Yet, 
it may properly be noted here, we think, as affording 
evidence of there being, in the papal Church's career, 
some spots of light, amid widespread darkness, that 
the Church of God in Rome, in the fourth and fifth 
century, was distinguished, as Dr. Bright clearly states 
it, (" Notes on the Councils," above referred to, p. 
53) by " the traditions of an orthodoxy which had 
hardly, if ever, been sullied, and of a munificent char- 
ity which had won the gratitude of poorer brethren in 
Greece, in Syria and Arabia, and in Cappadocia." 
Still further, in addition to Leo's noble courage in the 
matter of the Vandal chief (p. 53), history puts on 
record that a number of good things were done by 
popes, during centuries of ignorance and degradation, 



PROGRESS OF POPERY. 69 

to retard downhill progress, and to mitigate, in some 
degree, the oppression and misrule of rival factions, 
emperors, kings, etc., on the one hand, and wicked, 
tyrannous popes and their adherents, on the other.* 

4. Under the circumstances, then, we propose to 
select certain topics, relating to doctrine and practice, 
which cannot well be passed over in silence, without 
injustice to intelligent Christian people, and without 
unfairness in dealing with the Romish system of re- 
ligion. This system, let it ever be borne in mind, 
claims to rest on the divine authority of God Himself, 
Let no one, in search of truth, and resolute to have 
the truth absolutely and purely, ever allow himself to 
be put off with plausible assertions and claims and 
guesses, to fill up inconvenient gaps in testimony. 
This system, it must never be forgotten, calls them 
" accursed," all who refuse to accept the monstrous 
assumptions and falsehoods to which the latest popish 
gathering in the Vatican (1870) has demanded and 
pledged the allegiance of papists everywhere. It is 
quite evident, that there is much dissatisfaction among 
honest, conscientious, scholarly Romanists, and large 
unwillingness to receive heartily these latest exhibi- 
tions of Jesuit tyranny and power ; but, although the 
secession of " Old Catholic" remonstrants is some- 
thing, in the right direction, and we hope may grow 
to be something more, yet it is tolerably plain, that the 
thoroughgoing papist, with the added weight of new 
dogmas, and tightening the rope of authority around 

* For details, let the reader turn to some good history of this 
period, such as " Student's Ecclesiastical History, " vol, II., 
Smith's " Student's Gibbon," Hallam's " Middle Ages/' 



70 PAPALISM VEKSUS CATHOLIC TKITTH. 

the necks of those who are willing to submit, feels 
sure that now Rome must gain all, or (horrible alter- 
native to him) lose all. The masters in charge dare 
not make any — even the very least — concession. They 
are pledged to carry out to the full all their claims and 
pretences ; and the Catholic Church has before it the 
prospect of fighting a battle, in behalf of the Truth 
and the Catholic Faith, like to that of Armageddon in 
the Apocalypse (Rev. xvi. 16, etc.). 



L Holy Scripture, the Word of God. 

1. It is manifestly proper to give, first of all, care- 
ful attention to the Word of God, especially as the 
popish Church, most strangely and wickedly, has so 
arranged and settled its teaching as to bring God's 
Holy Word into neglect and virtual contempt. The 
makers of the Romish creed are well aware, that they 
cannot find standing ground for their wilful perver- 
sion of Holy Scripture and ancient authors. In the 
very face of all reliable evidence on the subject, they 
are daring enough to put forth claims and pretences in 
behalf of what they assume to be " the Catholic faith," 
which was taught by our Lord and His Apostles, was 
substantiated by the written Word of God, and fully 
expressed in the Catholic symbol, viz., the Niceno- 
Constantinopolitan creed of the Catholic Church, set 
forth in the first and second ecumenical councils, held 
in the years A.D. 325 and A.D. 381. Hence, as all 
this was done and settled long before the growth of 
popery proper in the Christian world, there was a 
great stumbling-block in the way of certain persons 
eager for a change to their advantage. Rome was the 
great centre for everything, and men must be taught 
to know this, as soon as possible. Romish doctors and 
wise men were consequently compelled to devise a 
process, by which they shrewdly expected to gain their 
end. This was, in substance, to put forward a novel 



72 PAPALISM YEKSUS CATHOLIC TRUTH. 

and rather taking device or scheme, whereby, if they 
succeeded, they could readily manufacture just such a 
creed as they needed. The written Word of God was 
declared and held to be insufficient, lacking in various 
respects, quite too difficult to be understood, without 
help. The remedy proposed and adopted was, to add 
to Holy Scripture, i.e., the written Word of God, an- 
other helper and guide, which they boldly denominat- 
ed " the unwritten word." It was a truly daring 
scheme ; but no other probably would have met the 
necessity of the case. God's Word, as received and 
handed down in the primitive Church, interpreted by 
the early fathers, by the Catholic creed, by the litur- 
gies, institutions, etc., has almost nothing on which to 
build up a fabric like the papal monstrosity ; but, an 
" unwritten Word of God," equal, in their hands, to 
God's own precious Book (composed under the inspira- 
tion of the Holy Ghost) admitted, and admits, of in- 
definite expansion, and covered, as well as covers, every 
dogma and practice which the papist desires, or may 
hereafter desire. 

2. The usual plan adopted (as a sort of justification 
for refusing to follow the primitive Church, which 
urged upon its members to read and study the Bible) 
is to dwell, largely and frequently, upon what the 
papist writers call the necessity of " teaching by word 
of mouth," meaning thereby, in fact, to keep every- 
thing in the priest's hands and under his control. 
The Holy Scriptures (with shocking irreverence) are 
held up as being of themselves so dark, so difficult, so 
dangerous, so lacking in any real capability of guiding 
God's people — without the Romish priest — that it is 



DEFAMATIOK OF SCRIPTURE. 73 

actually affirmed, by pope Leo XII. (A.D. 1825), 
" the Holy Scriptures of God (as translated into the 
vulgar tongue) are poisonous pastures" and " if the 
Sacred Scriptures be everywhere indiscriminately pub- 
lished, more evil than advantage will arise thence, on 
account of the rashness of men." Papists are allowed 
(we are told) when of mature years to read approved 
translations, duly furnished with " explanatory notes." 
" The Scriptures alone have never saved any one, and 
are incapable of giving salvation ;" " though they had 
never been written (says one audacious controversial- 
ist), this end would have been attained, " and we should 
have had life without them. All this too, with lan- 
guage like the following staring him and his fellows in 
the face : — " Receive with meekness the engrafted 
word, which is able to save your souls" (St. James 
i. 21); "from a child thou hast known the Holy 
Scriptures, which are able to make thee wise unto sal- 
vation" (2 Tim. iii. 15) ; " these are written that ye 
might believe that Jesus is the Christ, the Son of God, 
and that believing ye might have life through His 
Name" (St, John xx. 21).* 

3. Evidently, Rome means that her people (if she 
can succeed in screwing them down to that extent) 
shall not freely use their intellectual or moral faculties, 
in obeying even the Lord and Master Himself. He 
says, " Search (or, ye search) the Scriptures, for in 
them ye think [and truly] that ye have eternal life, 
and these are they which testify of Me." (St. John 
v. 39). The popish priest, on the contrary, following 

* See Bishop Phillpotts' " Letters to Charles Butler," pp. 
217-21 ; also note, ante, p. 27, as to the Rheims Version. 



74 PAPALISM VEESUS CATHOLIC TRUTH. 

orders, will allow of no untrammelled reading of God's 
Word in English. He denounces and stigmatizes 
" individual, uncontrollable inspiration, as each par- 
ticular reader or hearer of the Bible understands it," 
because, according to his notion, it leads necessarily to 
" error and impiety." He bids you cast to the winds 
every thought or suggestion of trusting for a moment 
to what the plain words of God set forth, on peril of 
losing your soul forever. You must submit yourself, 
unconditionally, he tells you, to " that authority which 
the Lord positively ordained to be our guide." He 
does not condescend, to be sure, to inform any one 
whence this lordly authority is derived : your place is 
to take what the priest gives you, and ask no ques- 
tions. The Trent Council, it is true, uses these words : 
" Supernatural revelation, according to the faith of 
the Universal Church, is contained in written hooks > 
and in the unwritten traditions which, having been 
received by the Apostles from the mouth of Christ 
Himself, or having been, as it were, handed down 
from the Apostles themselves at the dictation of the 
Holy Spirit, have arrived even unto us." — This is lit- 
tle better than flimsy pretence, in its latter part, and 
has no evidence whatever in its support. Unwritten 
tradition, unverified and unverifiable, is made to be 
of the same value as the written Word of God, — an 
assertion well-nigh to blasphemy. Still further : 
" Should any point of belief seem to receive little 
support, or even no support from any text of Scrip- 
ture," your teacher and master quietly but firmly says 
to you, it matters not : the " unwritten word" of 
tradition and the papal decrees cover all. The result, 



ROME'S DEFIANCE TO THE BIBLE. 75 

in fine, is, in the emphatic language of Pius Fourth's 
creed (1564) :— " I admit Holy Scripture according to 
that sense which Holy Mother Church has held and 
does hold, to whom it belongs to judge of the true 
sense and interpretation of the Holy Scriptures." The 
Vatican Gathering (1870) repeats and enforces this 
claim, having made all the popes to be " infallible," 
though it is well known, that individual " infallible 
holinesses" were, now and then, heretics and fautors 
of false doctrines, to say nothing of the record of their 
godless lives. 

4. It does seem strange and perplexing, this audacity 
and this defiant attitude towards the Bible, the writ- 
ten and inerrable record of God's dealing with His 
ancient people, His promises and warnings, His mercy 
and love in sending our one only Lord and Master to 
save His people. The pretences and excuses which 
are offered to justify such a course of instruction and 
action may, possibly, satisfy, or at least silence, 
thorough-going unthinking papists ; but they are in 
reality insulting to intelligent, thoughtful, devout 
Christians, whether under Rome's dominion or not. 
Do educated Romanists in England and America, in 
these days, acquiesce in this state of servitude ? Can 
it be possible that they read early Church history at 
all ? If they do read in this direction, can they fail to 
see that, from the beginning, in Apostolic times, up 
to the fifth century, Holy Scripture was open and free 
to all members of Christ's Church, and all were urged 
to read and study it faithfully ? There was no " in- 
fallible interpreter" ever heard of in the primitive 
Church; no " supreme judge in controversy" was 



76 PAPALISM VERSUS CATHOLIC TRUTH. 

ever named. Leo I. (A.D. 450), ambitious though 
he showed himself to be in behalf of Rome's primacy, 
writes, in one of his Epistles, much to the point : "it 
is not lawful to differ, even by one word, from evan- 
gelic and apostolic doctrine, or to think otherwise con- 
cerning the divine Scriptures than as the blessed Apos- 
tles and our fathers learned and taught ; even now, 
when rash and impious questions are agitated, as the 
devil has stirred up evil men's hearts, the Holy Spirit, 
through the disciples of truth, has brought them to 
naught." We refer our readers, in this connection, 
to Dr. J. H. Todd's " Remarks on the Testimony of 
the Fathers to the Roman Dogma of Infallibility" 
(8vo, pp. 180, 1848). Dr. T. presents fully the evi- 
dence of Irenaeus (second century), Clement of Alex- 
andria and Tertullian (same century), Origen and 
Ruflnus (third century), Cyprian (A.D. 250), Cyril of 
Jerusalem (fourth century), Basil (374), Augustine 
(410), Cyril of Alexandria (435), Jerome (early part 
of fifth century). As the originals are given in full, 
with O'Connell's English equivalent, the reader (if 
familiar with ancient languages) will be able to appre- 
ciate the force of Dr. Todd's language ; — " these quo- 
tations are, in every instance, made at second-hand, 
in very loose and inaccurate versions, frequently gar- 
hied, and unfairly separated from their context, so 
as to misrepresent their real meaning " (p. 101). 

5. Other matters of interest and importance, as 
properly belonging to the subject in hand, cannot well 
be passed over in silence. Popish writers (like Ryder 
and his kind) quite often boast of the scholarship and 
attainments of their doctors and professors. They bid 



WHY PAPISTS HATE TKA^SLATKOTS. 77 

us take note how many learned, critical works have 
been and are being issued by them on portions of 
Holy Scripture, and the like. Quite true, we may 
reply ; but it is equally true, that nearly all their con- 
tributions to knowledge of the Bible are in Latin, or 
some tongue which plain, moderately educated people 
cannot read or understand. The question suggest 
itself at once, why are the papists so careful to ex- 
clude everything in the way of translations of God?s 
Holy Word for people in general ? The reader, we 
think, can easily guess why, from what has been stat- 
ed on preceding pages. The Roman managers in the 
sixteenth century were well aware of, and dreaded, 
what would be the result, if Holy Scripture were free- 
ly and generally placed in the hands of their people. 
They dared not imitate the course pursued by the 
primitive Church, and by the Church of England and 
other branches of the Catholic Church. They know, 
as well as we do, that there were no weapons so mighty 
as those furnished by putting forth the Bible, in the 
vernacular, for all Christians to read and profit by. 
The Reformers, three centuries and more ago, acted 
on this conviction, both on the Continent and in Eng- 
land, and their versions of God's Book fell upon lovers 
of Rome's policy like a lightning and thunder storm. 
Luther translated the New Testament into German in 
1522, and the whole Bible ten years later. The effect 
produced was marvellous indeed. Translations into 
Danish, Swedish, Italian, Hungarian, Spanish, were 
issued between 1524 and 1543. Wyckliffe, the Chris- 
tian hero, in the latter part of the fourteenth century, 
began his noble work in England. He translated 



78 PAPALISM VERSUS CATHOLIC TRUTH. 

from the Vulgate the New Testament, 1374-1384. 
Tyndale, the martyr, published his version of the New 
Testament (the first which was made from the original 
Greek) in 1526. 

6. They who were in charge of Komish interests 
and purposes, at this date, were greatly alarmed. 
They put off the evil day (to them) as long as they 
could. It was plain that something must be done, or 
attempted at least, without further delay. England 
was too valuable towards filling the pope's money-box 
to allow it to get free from Rome's clutches. Neces- 
sity overrides all opposition ; and so, preparation was 
made, in order to accomplish the hateful, obnoxious 
task. If papists must have Bibles, or at least New 
Testaments, then of course Rome must furnish them, 
so as to destroy, if possible, the mischief done to the 
popish pretensions by Wyckliffe's and Tyndale's 
works, by Coverdale's Bible (1535), the Bishops' Bible 
(1568), and later, by the Authorized Version (so- 
called) of the Church of England (1611). The Rom- 
ish authorities selected for this work several English- 
men, University graduates, residing in Rheims, in 
Northeastern France, towards the close of the six- 
teenth century. The result was, what is known as 
" The New Testament of our Lord and Saviour Jesus 
Christ ; translated from the Latin Vulgate ; with An- 
notations, etc. ; published by the English College at 
Rheims, A,D., 1582." The other books of the Bible 
were of less consequence for immediate use ; hence, 
there was no hurry in regard to them. " The Old 
Testament (was) first published by the English Col- 
lege at Douay, A.D. 1609 ; with Annotations," etc. 



BLUNDERS OF POPES. 79 

The Douay Bible was thus completed at very nearly 
the same date as the Authorized or Common Version 
in England, which has been the comfort and support 
and joy of English Christians and English-speaking 
people ever since. 

7. In this connection, as illustrating queer anoma- 
lies in the history of the popes, it may be noted, that 
Sixtus Y. (-f- 1590), a sort of wooden-headed specimen 
of " infallible" pontiffs, made a laughing-stock of 
himself by preparing a new edition of the Latin Vul- 
gate. It was filled with gross and ridiculous blunders. 
Clement VIII., an " infallible" of much the same 
sort, not liking the ridicule and its effects, caused (in 
1592) a hasty revision to be made and printed. Only 
about three thousand variations and blunders in all ! * 
It is proper to state further, in addition, that the Rom- 
ish managers of affairs hoped, if not expected, that, 
by the Rheims and Douay Versions, they would re- 
cover, in part at least, the ground already lost. To a 
certain extent they succeeded. They can point to an 
English translation, such as it is, made especially for 
their own folk ; but they take full precautionary meas- 
ures against all who are Romanists having even this 
much, if they can prevent it. Their version is defi- 
cient (being a translation of a translation), and is much 
injured by the " Annotations" supplied, and the bar- 
barous, un-English words and expressions used, quite 
often ; such as, " the pasch and the azymes" (Mark 
xiv. 1), "the prepuce" (Rom. iv. 1), "what is to 

* See Thomas James's curious and instructive little volume, 
entitled " Bellum Papale" (A.D. 1600), for a full exposure of the 
matter. 



80 PAPALISM VERSUS CATHOLIC TRUTH. 

me and to thee?" (John ii. 4)," purge out the old 
leaven, that you may be a new paste, as you are un- 
leavened. For Christ our paseh," etc. (1 Cor. v. 7), 
" preordinate" (Acts xiii. 48), and many like. (See 
note, p. 27.) We, nevertheless, cheerfully admit that 
the Romish Version has a certain degree of merit. It 
could not well be otherwise ; for the bright life-giving 
light of God's Holy Word will make its way through 
every opposing obstacle but that of the atheist and his 
kin. Nay, more, we are of opinion, that it would be 
a boon of inestimable value to the poorer, uneducated 
people in the Romish Church, if they were allowed 
and exhorted to read freely and to study the Douay 
Bible, with even all its imperfections. 

8. There has been given, in the preceding pages, 
some useful and valuable matter as to the continual, 
urgent efforts of popish controversialists to belittle and 
degrade Holy Scripture, in the esteem of the laity and 
all pious Christian people. This is done, usually, by 
exaggerating the supposed fearful dangers of " pri- 
vate judgment," unguided, self-reliant interpretation, 
the awful risk of daring to read, or hear read, God's 
own written Word, without the help of the priest, and 
the help also of the popish creed and anathematizing 
decrees of the papal Church. The larger part of this 
abuse of the Bible, translated into English or other 
modern tongues, is mere declamation as well as exag- 
geration ; for, these men know, that the Church of 
England and the American Episcopal Church, being 
branches of the one Catholic Church of Christ, have a 
definite creed, and carefully prepared books of instruc- 
tion, as well as a liturgy for daily use. They know 



PAPAL POLICY. 81 

also, though they violate the truth in denying it, that 
there is no toleration or allowance, much less encour- 
agement, for unlearned, self-conceited, fanatical men 
or women to set up conventicles, and become leaders 
in schism and heresy. (See p. 71, 76, 80.) It seems 
hardly worth while to enlarge further on this topic, at 
this time. We proceed, therefore, to take up another 
and kindred subject, which it is highly important for 
all true believers in the Lord Jesus Christ to study, 
and by God's grace and help rightly to understand. 



II. The One Catholic and Apostolic Church. 

1. Quite frequently, in preceding pages, it has been 
necessary to speak of the Church, founded by our 
Lord and Master, taught and established in the true 
faith by His Apostles, and plainly set forth before the 
world by these holy men and the ministry ordained by 
them, after the Ascension of Christ, and after the 
descent of the Holy Ghost, to be forever with the 
Church. As it is desirable to have a convenient and 
accurate definition of what is meant by the word or 
title, we quote from the nineteenth and twentieth 
of the " Thirty-Nine Articles of Religion" set forth 
by the Church of England, in 1562, and also adopted 
and established by the Protestant Episcopal Church in 
the United States, in 1801. " The visible Church of 
Christ is a congregation of faithful men (ccetus fide- 
Hum), in which the pure Word of God is preached, 
and the Sacraments be duly ministered according to 
Christ's ordinance in all those things that of necessity 
are requisite to the same. . . . The Church hath 
power to decree JRites or Ceremonies, and authority 
in Controversies of Faith ; and yet it is not lawful for 
the Church to ordain anything that is contrary to God's 
Word written, neither may it so expound one place of 
Scripture, that it be repugnant to another. Where- 
fore, although the Church be a witness and a keeper of 
Holy Writ, yet as it ought not to decree anything 



BISHOP PEARSON OK UNITY OF THE CHURCH. 83 

against the same, so besides the same ought it not to 
enforce anything to be believed for necessity of salva- 
tion." 

2. Without attempting to go into details here, we 
refer our readers to Bishop Pearson's full and clear 
" Exposition of the Creed." In this very excellent 
volume is set forth, plainly and distinctly, the neces- 
sary and infallible truth as to the Church, viz., that 
our Lord, by the preaching of the Apostles, did gather 
unto Himself a Church, consisting of thousands, to 
which He daily added such as should be saved, and 
will add to the same unto the end of the world ; that, 
unlike the Church of the Jews, limited to one people 
and nation, it is by Christ's appointment to be dis- 
seminated through all nations, extended to all places, 
holding all truths necessary to be known, and exact- 
ing obedience from all men to the commands of our 
Lord Jesus Christ ; thus fulfilling the Articles of the 
Church's Creed, that is, " the One Catholic and 
Apostolic Church." The unity, or " oneness," of the 
Church, " consists in the fact that all members of the 
Church are baptized by one baptism into one Spirit ; 
are made partakers of one faith, and one hope of their 
calling ; all have one ever-abiding Head, Jesus Christ, 
to whom they are united by one Spirit ; and all thus 
become one in their one God and Father. The 
Church is the living Body of Christ, who eternally 
lives in her, and eternally fulfils His promise, i Lo, 
I am with you all the days, even unto the end of the 
world ' " (St. Matt, xxviii. 20).* " That Church of 

* Dr. G. F. Maclear's " Introduction to the Creeds" (pp. 223, 4), 
an excellent manual for students as well as general readers. 



84 PAPALISM VERSUS CATHOLIC TRUTH. 

Christ (says the Judicious Hooker), which we prop- 
erly term His Body mystical, can be but one ; neither 
can that one be sensibly discerned by any man, inas- 
much as the parts thereof are some in heaven already 
with Christ, and the rest that are on earth (albeit 
their natural persons be visible) we do not discern 
under this property, whereby they are truly and in- 
fallibly of that body. " * The Church is called 4 ' Cath- 
olic," in respect of time, enduring throughout all ages, 
and in respect of teaching all necessary truth which 
men ought to believe. It has a Catholic Bible, and a 
Catholic Gospel. The word " Catholic" does not 
occur in Holy Scripture, but was adopted into the 
western creeds in the fourth century. In the Nicene 
Creed the Church is also designated as " Apostolic" 
(though the term itself is not thus used in the New Tes- 
tament), because it is built on the foundation of the 
Apostles and Prophets, Jesus Christ Himself being 
the Chief Corner-stone. It has also the grand mis- 
sion to the world of human beings, as truly as the first 
Apostles had, and is to carry on perpetual aggressive 
warfare against human ignorance and human sins, and 
to comfort and warn and elevate human souls, for His 
sake who took our nature upon Him, and suffered on 
the cross in man's behalf. 

3. There being no point of dispute between the 
Romish Church and the Greek and Oriental and other 
Churches, as to the fact of the existence of that mar- 
vellous outcome of our Lord's mercy and goodness, 

* " Ecclesiastical Polity," III., i. 2. See also, Bp. Harold 
Browne's " Exposition of the XXXIX. Articles" (edited by Bp. 
Williams), pp. 453-89. 



POPISH ASSAULT ON THE CHURCH. 85 

viz., the Church of Christ in the world, we shall ask 
especial attention here to a matter of prime importance 
to all who profess and call themselves Christians. The 
papists aver, openly and boldly, that there is no por- 
tion of the one Catholic and Apostolic Church outside 
of their enclosure ; and they class all, not under their 
control, as " heretics and schismatics,'' i.e., virtually 
heathen. They also have it plainly written down and 
understood that these must be punished, just so soon 
as the way is open for destroying utterly all rebels 
against popish arrogance and cruelty. It is well 
known that the Church of England, a good while ago, 
refused all further obedience to Romish tyranny and 
extortions. This was a sore trial to pope and Jesuits, 
who rarely if ever lose sight of the money-chance ; but 
the wise ones among them, after a while, bethought 
themselves of a shrewd scheme by which they could 
annoy and vex the sturdy Anglo-Saxon people, even 
more than ever before. This, after due gestation, was 
carried out by the papist remnant venturing to assert 
that the English Church, though she has cast off forever 
the pope and his hierarchy, has no valid orders and 
ministry. Therefore, as a consequence, she has no 
mission in the world, and cannot have any such mis- 
sion, until, by yielding to the pretensions of a rather 
lofty-talking bishop in Italy, she be permitted to re- 
turn to life again. Such being the case, it becomes 
in measure obligatory on us, to lay before our readers 
the precise truth, with reasonable fulness, in regard to 
the Church of England, and her offspring here in this 
Great Republic* 



86 PAPALISM VERSUS CATHOLIC TRUTH. 

4. The Church of England. 

This national Church is in somewhat of a peculiar 
position as regards both the Romish Church, on the 
one hand, and the numerous Protestant bodies or 
churches, in Europe and America, on the other. Rome, 
in profession, holds to the three orders in the minis- 
try, with the pope of course as supreme over all. The 
Church of England also, from primitive ages, has held 
that, the original constitution of the Apostolic minis- 
try was that of bishops, priests (or presbyters), and 
deacons. Hence, when the Anglican Church asserted 
her independence of Rome, and her determination to 
arrange and manage her own affairs in her own way, 
she clung to the old ministry, while Protestant Chris- 
tians, for the most part, have been and are content 
with a presbyterian or congregational ministry, in their 
ecclesiastical provisions for preaching the Gospel. As 
the Church of England was already, at the time of the 
Reformation, well supplied with this ministry of 
bishops and the other two orders as helpers, she had 
no real difficulty in sweeping out popery and its ser- 
vants, and in providing for the spiritual needs of the 
people, by what was then, as always before, esteemed 
to be the apostolic constitution and order of Christ's 
Church. The missals and various manuals for public 
worship were taken in hand, and in great measure 
purged from Romish abominations, in the way of 
false doctrine and disgraceful impositions. The Book 
of Common Prayer was so arranged as to be the com- 
fortable help and guide, which it is, in all holy wor- 
ship and service. Idolatry, in its manifold and per- 



ORIGIN OF THE BRITISH CHURCH. 87 

nicious forms, was suppressed and banished. The 
Word of God, in the vernacular, was provided for all ; 
and the public services and Church interior arrange- 
ments were adapted to the sacredness of the place and 
the worship of God alone. As Rome was well aware 
of the facts of the case, it became evident that, unless 
something effective was put into operation, England 
could well afford to go on her way rejoicing, without 
caring what the papists might try to accomplish 
against her. 

5. A brief account of the origin and early history 
of the Church in England is properly called for here. 
Who it was that first carried the good news of salva- 
tion to the Isle of Great Britain is not known with 
certainty. Some critics hold that the tradition which 
makes St. Paul to have visited Spain, and then Brit- 
ain (about A.D. 66), before his martyrdom at Rome 
(A.D. 68), is well founded and quite credible. Bishop 
Burgess of Salisbury strongly urged the view (1830) 
in one of his tracts on the origin of the British Church, 
that the Great Apostle did actually get so far, in his 
last missionary journey, as the British Isles. It is un- 
doubtedly possible ; but the majority of scholars com- 
petent to judge do not accept the tradition as wholly 
trustworthy. The Gospel, however, there is good 
reason to believe, was preached in Britain as early as 
the second century, and the British Church always 
claimed that it was so and then brought to them. 
Especially was this shown at the close of the sixth 
century, when Augustin, sent by pope Gregory L, to 
convert the Anglo-Saxon conquerors of Britain, 
worked diligently to bring the Church in England 



88 PAPALISM VERSUS CATHOLIC TRUTH. 

under Rome's control. At first, and for a time, the 
Britons rejected the proposal with indignation ; but 
the Anglo-Saxons having embraced Christianity, and 
Augustin and his successors having made renewed 
efforts, papal domination was in substance established 
here, (Council of Whitby, 664), as well as elsewhere, 
in due time. 

6. The Norman conqueror William (1066-1087) 
was bold and resolute enough to refuse the demands 
of the popes for money, and kept his gains for the 
most part to himself. His successors continued to 
oppress the Saxons, all that they could. Church 
positions, and Church emoluments, were seized upon, 
and at the same time, as a political movement, the 
friendship and countenance of popes were courted. 
These latter inaugurated the profitable practice of 
sending their legates, hither and thither, and gathered 
in rich harvests in the twelfth and following centuries, 
Details cannot here be gone into. For two hundred 
years or more, after William First, the hand of the 
oppressor was grievous. The pope got his full share 
of course, and the Church's freedom was sadly cur- 
tailed. It was distressing to have it so ; for, if the 
national Church had enjoyed her rightful liberty of 
counsel and action, popery could never have been able 
to subdue England. The Anglo-Saxon race, though 
treated tyrannically by the Normans, was much given 
to resisting imposition, and such claims as the papacy 
made in its days of pride and power. * His " holi- 

* For details, as to the important statute of praemunire (Rich 
ard II., fourteenth century), provisors, prohibition against Komish 
exactions, and the like, see Richard Hart's " Ecclesiastical Rec- 



STRUGGLES OF ENGLISH CHURCH. 89 

ness, pope Paschal (1099-1118), reproached the 
Church of England for her independent course and 
action, in regard to trial of bishops, refusals of appeal 
to the court of Rome, etc. The Church held councils 
and synods without notice of or care for the pope, and 
did numerous like vexatious things ; which led him to 
threaten to " deliver them up to the vengeance of 
Almighty God, as backsliders from the Catholic 
Church." Becket, the haughty Archbishop of Can- 
terbury, was murdered in 1170 ; Henry II. died 
(1189), and was succeeded by his son, Richard Cceur- 
de-Lion ; John, the poltroon, gave away England, as 
far as he was able, to pope Innocent (1213), and 
Magna Charta was obtained in 1216. Martin Y. 
(1417-1431) talked in the same grandiloquent style 
with Paschal and others, as to the treatment given to 
papal bulls in England, to proctors, notaries, executors 
of my lord the pope's behests, etc. Yet, withal, 
Rome's grasp was never relaxed to any extent, as time 
rolled on ; for England was too rich a mine for 
greedy and covetous Italian lackeys of the pope to 
surrender, except under the stern necessity which soon 
after overcame them. 

7. Henry VIII. (1509-1547), a not very odorous 
character, it must be confessed, had nevertheless a 
fair share of English courage. Though he toyed with 
the pope a good deal, and said various foolish things, 
yet he did, when roused up to it, considerable service 
in behalf of the Church of England's right to freedom 

ords of England, Ireland, and Scotland, from the Fifth Century 
to the Reformation" (8vo, pp. 441, 1846), a very valuable book 
for the student of history and all seekers after truth and right. 



90 PAPALISM VEKSUS CATHOLIC TRUTH. 

from foreign domination. He gave the pope to under- 
stand that he, Henry, was king of England, and owed 
no allegiance to the pretended successor of St. Peter, 
or any one else. Edward VI. (1547-1553), though 
short-lived, was spared long enough to help on mate- 
rially the work begun. The reign of unhappy " Bloody 
Mary" (1553-1558) was grievous indeed to Church 
and State, especially the former ; but, providential- 
ly, her time for doing harm was not long protract- 
ed, and both Church and people had opportunity to 
see what was before them, if popery prevailed. Eliza- 
beth, the brave daughter of Anne Boleyn, (so shame- 
lessly slandered, even to this day, by the pope and his 
helpers), at the fitting age of twenty-five, ascended 
the throne, and, despite all that was done to thwart 
and injure her, (even to the crime of assassination), 
was permitted to have a long and prosperous reign 
(1558-1603). It was soon discovered that she was not 
to be cajoled or frightened by the pope and his aiders 
and abettors. Neither by flattery nor by fraud, neither 
by insolence nor by savage fulminations from Rome, 
was " Good Queen Bess" ever moved from her stead- 
fastness. In Church matters she displayed wisdom 
and sound judgment in selecting Matthew Parker, a 
godly, well-learned man, to become Archbishop of 
Canterbury, and to take the lead in ecclesiastical 
affairs in England. He was duly consecrated at Lam- 
beth, December 17, 1559, by Barlow, late Bath and 
Wells, then elect of Chichester, then elect of Here- 
ford ; Coverdale, late bishop of Exeter, and John 
Hodgkins, suffragan bishop of Bedford ; the august 
ceremony being performed according to King Ed- 



home's bitter spirit. 91 

ward's Ordinal. Thus " the Apostolic Succession" 
was secured for all time to come.* Papists, like 
Ryder, (p. 60), have a way of affecting to sneer at the 
Church of England on the ground of being merely a 
schismatical part and parcel of lordly Rome. And 
they take so much pleasure in this way of dealing with 
the subject, that some good people — not much given 
to thought — are apt to suppose " there must be some- 
thing in it." In point of fact it needs no more atten- 
tion, from true Catholics, than does the retaining, 
even to this day, the anathema against Queen Eliza- 
beth as a bastard, and having no right to the kingdom 
of England, without the pope's gracious permission ! 
We do not think it likely that anything herein said 
will disturb the settled papist. He is so bound down 
to swear to whatever the " infallible" pope and his 
special body-guard, the Jesuits, say and order, that no 
argument is of any avail, no presentation of full and 
complete evidence is of any moment. The priest de- 
nounces it all as lies, and nothing else. Knowing this 
well, we must be content to put into the reader's 
hands full and overwhelming evidence, and then leave 
the result to be whatsoever it may. 

8. In reference to what was stated, on a previous 
page, as to the vexation and anger caused to Rome by 
England's course in Church affairs (p. 88), and the 
scheme by which papists hoped to disparage and deny 
the validity of the orders and mission of the national 
Church, it is hardly necessary to occupy any large 

* For a full and lucid setting forth the truth on the subject, 
see Dr. Samuel Seabury's " Continuity of the Church of Eng- 
land" (8vo, pp. 184). It will well repay examination and study, 



92 PAPALISM VERSUS CATHOLIC TRUTH. 

space. For more than a generation, be it noted, there 
was nothing of moment attempted or effected. Rom- 
ish folk might sneer at the " Protestant Church," as 
they loved to call it, being truly, however, the re- 
formed, purified Catholic Church, which was resolved 
to live henceforth as the ancient Churches of primi- 
tive times lived ; but such a course could not accom- 
plish much towards the end they had in view.* The 
pope might issue his bulls, might grossly insult the 
Queen, as he did, and the Jesuits might devise and 
try to carry out their infamous purposes ; but Eliza- 
beth stood firm, and the Church and people for the 
most part upheld her hands. After nearly half a cen- 
tury had elapsed, the pitiful fable of the " Nag's 
Head Ordination" was put forth. This ridiculous story 
was manufactured out of the whole cloth, viz., that 
Archbishop Parker was consecrated, after a fashion, 
in a tavern in Cheapside, London ! The silliness of 
such a story, kept so long a time in the dark, and now 
sent out, is very evident, and no decent papist, with 
any brains or conscience, has ever been able to swal- 
low it. Yet, strange to say, a Romish bishop, P. R. 
Kenrick (see p. 23), does undertake, in a volume en- 
titled " The Validity of Anglican Orders Examined" 

* See the Rt. Rev. Bishop Coxe's admirable and instructive 
" Baldwin Lectures for 1886," entitled "Institutes of Christian 
History" (12mo, pp. 328). Bishop C. goes into details on matters 
to which we can only briefly allude, in our limited space, such 
as, " The Apostolical Fathers and Next Ages," " The Middle and 
Dark Ages," " The Church of our Forefathers," in England, " A 
Catholic View of Christendom," etc. The reader will do well 
to secure a copy of this volume, and to delight himself with its 
contents. 



LIHGARD AKD ^AG^S HEAD FABLE. 93 

(12mo, pp. 239), to gather up a curious jumble of ob- 
jections, to argue the point, and to contend that the 
story is not unlikely to be true. Dr. Lingard, an 
ardent Romanist, author of the " History of England 5 ' 
from the popish side (Amer. edition, 13 vols, 16mo, 
1887, vii. 262) does not hesitate to " pronounce his 
decision in favor of the consecration" of Archbishop 
Parker, in due and lawful form. He treats, with well- 
deserved scorn, " the tale of the foolery supposed to 
have been played at the Nag's Head ;" and avows 
positively, that " there exists not the semblance of a 
reason for pronouncing the Lambeth Register a for- 
gery." Let the papist doctors settle it between them, 
if they can. Such as choose may go on, no doubt 
will go on, in giving their opinion that, even if Lin- 
gard is right, they have the sledge-hammer of " su- 
premacy" and " infallibility" within their reach, 
whereby the Church of England, and the Catholic 
Church throughout the world can, ere long, be smashed 
in pieces, because of spurning the pope's control and 
usurped dominion.* 

9. We give Dr. Jar vis's forcible words, at the close 
of his chapter on the Church of England, as well de- 
serving attention. " Holding the Catholic Faith, 

* It is one of the strange anomalies of our day, that a certain 
rather select class of men, professedly members of the Church of 
England, occasionally get down on their knees and say, that they 
would be "so happy," if the pope of Rome would only look into 
and acknowledge the validity of Anglican orders ! His " infalli- 
ble holiness," however, is too shrewd ever to commit himself on 
that point ; for he knows well, that he gains far more by letting 
the question alone, and fostering the conceit that his opinion is 
the one chief thing lacking. 



94 PAPALISM VERSUS CATHOLIC TRUTH. 

i whole and undefiled,' as it was held by the whole 
Church previous to the fatal year of schism (A.D. 
484), and not being subject to the fetters imposed by 
an ignorant age, how much more exalted is the posi- 
tion of the English Communion than that of the Ro- 
man ! This the enlightened members of that com- 
munion know in their hearts, though their consciences 
are bound down to slavish obedience by the curses of 
Trent [and the still more fearful curses of the Vatican, 
1870]. I speak advisedly when 1 say this ; for, dur- 
ing my long sojourn in Italy, I had many opportuni- 
ties of conversing freely with good and learned men, 
who knew that I would not betray them, and who, 
like the Israelites in Egypt, ' sighed by reason of the 
bondage. 5 Their cry will finally come up unto God, 
and the Lord of Sabaoth will hear their groaning." 
(Reply to Milner, p. 137). — In conclusion, it seems 
proper to state briefly some of the chief efforts made 
by the papists against the Church of England. As 
politics are an important factor in the management of 
affairs in Great Britain and Ireland, and as a consider- 
able portion of the nobility and gentry consists of 
ardent and active Romanists, bound to sustain the 
schismatic position and claims of popery, what might 
be expected has actually taken place. In 1795 there 
were voted in Parliament £40,000 to build Maynooth 
papal College, with an annual grant of £8,000. In 
1845 the grant was increased to £30,000. In fact, 
the disposition to favor Rome, as against the Church 
of England, stands out quite plainly, and is anything 
but creditable to the English people. In 1850 Pius 
IX. took the preliminary steps, and in 1851 the pa- 



PAPIST INTRUSION INTO ENGLAND. 95 

pists were passively allowed to set up in England a new 
schismatical branch, and to establish an assumed terri- 
torial hierarchy. This daring and impudent piece of 
presumption was and is a grievous insult to the Catho- 
lic Church in England. N. Wiseman (1851) assumed 
the title of " Archbishop of Westminster," which was 
contrary to law, and was declared by Parliament to be 
void. The papists boldly asserted that they would 
not submit to any such laws. W. E. Gladstone had 
the act of 1851 repealed in 1871, so far as penalties 
were concerned (£100 for assuming ecclesiastical title, 
etc.). And finally, in 1869, the Irish Church was dis- 
established and disendowed, in obedience to Romish 
clamor, in order to give the papists additional prop- 
erty, etc. The outlook, it must be confessed, is 
gloomy indeed. What is to be the outcome of all 
this ? Who can tell ? Is the national Church of Eng- 
land so cowed down before a haughty Italian prelate, 
as to allow these encroachments and wrongs to be con- 
tinued, and finally to end in subjugation once more to 
impudent popish claims and pretences ? God only 
knows ; and we for our part can but supplicate His 
mercy and goodness, in behalf of the Catholic Church 
in Queen Victoria's dominions against all foreign in- 
trusion and outrage. 

10. The Protestant Episcopal Church in the 
United States. 

The branch of the Church of England in the United 
States of America, deriving its orders and mission 
from the parent source, stands securely on the same 
foundation. Its legal title is as above given. Its 



96 PAPALISM VEKSUS CATHOLIC TRUTH. 

field of work extends from the Atlantic to the Pacific, 
east and west, and from the British possessions on the 
north, to Mexico and Central America on the south. 
As full statistics are easily to be obtained, in Alma- 
nacs and other like volumes, we shall not encumber 
our pages by giving them here. To Americans this 
Church is sufficiently well known, as is but reasonable. 
It has now (early in 1896) eighty-one Bishops, and 
forty-six hundred other clergy. There are fifty-eight 
dioceses in the United States, eighteen missionary dis- 
tricts, and seven missionary districts in foreign lands. 
Church edifices for the worship of God, in accordance 
with the prescribed liturgy and usages, colleges, semi- 
naries, schools, and institutions of various sorts for the 
aid and comfort of the poor, are numerous and help- 
ful towards carrying forward the Master's work in our 
highly favored land. Contributions during the year 
amounted to over $18,500,000. 

11. It seems but proper to say here a word or two 
further, as to the position of religious Denominations 
and Churches in the United States. Of course, all 
exist and work, in our country, on a footing of equal 
rights under its Constitution and Laws. The Romish 
Church has the same freedom with everybody else to 
labor in propagation of her tenets. As a body, the 
Romanists are active, zealous, earnest, diligent, in 
striving to gather into their fold all whom they are 
able to reach. They are prudent, too, and circum- 
spect, so as not to give needless offence to their Prot- 
estant neighbors, and are fully alive to the importance 
of judicious care (p. 58) not to bring forward, at all 
aggressively, the stringent dogmas of Trent and the 



ASTUTE POPISH POLICY. 97 

Vatican (1870). They are, as the phrase is, " biding 
their time." They can afford to wait — a thousand 
years, so they say, if necessary — for the good time 
coming ; and hence, " the mother and mistress of al] 
churches" does not flaunt herself openly and disagree- 
ably in the faces of American Christian people, who 
are not under her control, but keeps back quietly, out 
of sight, the demand made in her standards for abso- 
lute submission to " the infallible head," the supreme 
ruler and governor over the whole earth ; the fixed 
and undoubted right to chastise " heretics" by fire and 
sword ; the making a grand bonfire of all the English 
Bibles in existence ; and such like. Occasionally, 
some lofty claim or pretence is put forth from Rom- 
ish pulpits, or by Romish dignitaries ; but rarely, if 
ever, in a way to frighten or rouse the attention of the 
American people. Just at present, with that easy- 
going habit of our folks, they not wisely think that 
they can treat with indifference everything of the 
kind. Time will show, and when the real conflict 
comes (if come it must), all we can say now is, " God 
bless and sustain the right !" 



III. The Society of Jesus, 

or, as more commonly known, 

The Jesuits. 

1. "We enter upon this topic with considerable reluc- 
tance. There is something so offensive in the very 
word " Jesuit," in its well- understood meaning in our 
day, something so calculated to make all honest, de- 
cent, truth-loving people, whether professedly Chris- 
tian or not, indignant and angry, that it becomes hard 
to speak of " the insolent and aggressive faction" 
(Newman's appellative for his enemies), with any rea- 
sonable patience. Were it not that the truth of his- 
tory must be preserved and vindicated — even though 
men, who seem largely to be demons from the lowest 
pit, and their works, are to be put down on record — 
we should willingly pass by in silence these hostes 
humani generis. Our purpose is to speak plainly, 
though briefly, of what is truly held to be a foul blot 
upon the Christian name. 

2. The time when this new and potent order arose, 
and its special adaptedness for the occasion, deserve to 
be carefully noted. The state and condition of the 
" papal monarchy," so called, early in the sixteenth 
century, were such that, from some quarter or other, 
new life and power must be had, or almost certainly 
the popedom would ere long sink into insignificance 



FOUNDEKS OF THE JESUITS. 99 

and ultimate ruin. The pope and his co-workers were 
naturally much disheartened, almost confounded, by 
finding that the religious orders in existence had lost, 
or were losing very generally, their position and influ- 
ence, and their capability of meeting the crisis appar- 
ently now near at hand. Dominicans and Franciscans 
(whom Southey scores as " the two most mendacious 
fraternities that the world has ever seen"), Augus- 
tinians, Benedictines, Carmelites, Carthusians, Capu- 
chins, Cistercians, Theatines, and all the rest, ap- 
peared, more or less, to be about to collapse. Where 
to turn for efficient help was the pressing, the burning 
question. Help, however, did come, of such a kind 
as to virtually infuse new life and activity into the 
pope's claims and pretences of having in his hands 
universal dominion. The Jesuits were the men for 
the occasion, and may properly be regarded as the 
saviours and re-founders of the papacy almost every- 
where. It is worth noting here, that Rome has al- 
ready paid rather dearly for all that she got by the 
coming into power of this new order, the result being 
that the Jesuits have been for a long time and are 
now absolute masters ; and still more, in God's order- 
ing, retribution to injured and insulted truth will some 
day be required at guilty Rome's hands. 

3. Ignatius Loyola (1491-1556), founder of the 
Jesuit Society, a soldier by profession and training, 
applied, in 1538,, to the pope for permission to do what 
he had projected ; but he was opposed strongly by 
cardinals and others. Pope Paul III. saw more clear- 
ly than they the great and valuable service which such 
a society, as indicated, would render, in the existing 



100 PAPALISM VERSUS CATHOLIC TBUTH. 

condition of afiairs, especially against Protestant 
churches and people, papists of the Gallican and Ger- 
man sort, and other like folks. Accordingly, he gave 
it formal sanction in September, 1540. Loyola drew 
up the constitution and laws, which are well worth ex- 
amining by students — when they can, if ever, get 
sight of them. The vows for the novitiate, the final 
vows by coadjutors, and the solemn vows by the pro- 
fessed, with also a solemn vow to the pope, bind the 
Jesuit to go wherever sent on the service of the pope 
or in behalf of the general of the Society (" Papa 
Nero," he is called). Vows of poverty, of absolute, 
unquestioning obedience, refusal to allow of nuns to 
be under the Society's rule, were ordered. Educa- 
tional and mission work was specially marked out, the 
founders well knowing what a hold they could gain 
through their diligent work in teaching, particularly 
among the young. " The Spiritual Exercises" of 
Loyola are very full, and if studied and acted upon, 
necessarily influence Jesuits in a marked manner. 
The new association increased rapidly while Loyola 
lived. He died in 1556 (beatified, 1607 ; canonized, 
1622), and was succeeded by Laynez, and then by 
Aquaviva, both being able and unscrupulous men. 
Jesuitism was introduced into Portugal, France, Ger- 
many, the Netherlands, and Poland. In 1615, it had 
13,000 members in thirty- two provinces ; and in 1749, 
it had 845 colleges and seminaries, besides numerous 
missions in Protestant and Pagan countries. In 1873, 
the number given is, in brief, nearly 10,000 in Eu- 
rope ; missions, in various districts, nearly 18,000 ; 
in the United States and Canada, some 2000 or more, 



JESUIT PRINCIPLES SHOCKING. 101 

and in foreign lands, about 1500. For the reader's 
help, let it be noted here, that the Secreta Monita, 
" the Secret Instructions and Rules" of the order, are 
singularly instructive compositions. A copy of these 
was accidentally discovered among the confiscated 
papers of a library of the Jesuits, in Westphalia, about 
the middle of the seventeenth century. They were 
translated into English, and published by Bishop 
Compton of London, in 1669. There is little room 
for doubt that these are authentic, and reveal to all 
who peruse them the truth respecting what the Jesuits 
have been and are doing, and will continue to do. 
Of course, these indignantly affirm that the Instruc- 
tions and Rules are false and slanderous. The student 
and careful reader, however, with the proven facts of 
history in his hands, as regards Jesuit honesty and 
truthfulness, will have no great difficulty in estimat- 
ing their denials for all that denials from that quarter 
are really worth.* 

4. When this new order had well begun to show, by 
its fruits, what it was, and what it was meant to be, 
the effect produced was striking indeed. Not only 
the older religious orders felt the change speedily 
brought about by Jesuit means, but rulers, kings, men 
of rank and position, as well as numerous others, were 

* Some years ago, a small volume was published in London, 
entitled " Cases of Conscience ; or, Lessons in Morals for the Use 
of the Laity." By Pascal the Younger (sixth edition, 1853, pp. 
207). The writer lays bare, with fearful severity as well as 
strength, the horrible, wicked, and devilish system of Jesuitism, 
as seen and known in its teaching, and in its practical daily re- 
sults. The volume is addressed chiefly to W. E. Gladstone, and 
through him to English Churchmen and others. 



102 PAPALISM VERSUS CATHOLIC TRUTH. 

much alarmed and aggravated by this new engine for 
the advancement of popery, often showing itself re- 
gardless of the difference between right and wrong, 
truth and falsehood. No one felt secure anywhere, 
or in any matter ; and ere long it became the fixed 
conviction in all quarters, that the Jesuits must be got 
rid of, or life itself would be intolerable. They were 
expelled from England, by Queen Elizabeth, and 
were forbidden to return, under penalty of death ; but 
they surreptitiously got back again in James First's 
reign. Garnet was put to death for the Gunpowder 
Plot (1605), and six Jesuits were executed, on charge 
of conspiracy (1678). The other great powers in Eu- 
rope followed in much the same course, with not un- 
like results ; and though this pertinacious body man- 
ages to force itself, with its special aim, where it is 
not wanted, the result is substantially the same, 
throughout the habitable world ; they are hated and 
feared by all peoples and communities, — save in the 
great Western Republic, which has not yet felt, by 
bitter experience, what Jesuitism really is and means, 
and what it is capable of doing. 

5. As illustrating, in some degree, Jesuit master- 
hood in Rome, in these days, it is worth noting briefly, 
that the popes are directed, by those who have them 
in charge, to keep up a style of bravado or large talk- 
ing, as if it were their business to order temporal as 
well as spiritual matters for Christian peoples and 
countries. For instance, Pius IX., in January, 1855, 
declared the ]aws of Piedmont, which did not suit him 
or his purposes, to be null and void. In July, 1855, 
he was very " mad" against Spanish legislative acts, 



PAPAL PRIDE AKD ARROGAKCE. 103 

in allowing public worship for those not papists ; he 
declared these laws abominable, as well as totally void. 
In this same July, he fell foul of certain laws of the 
kingdom of Sardinia, as not meeting his approval. 
His supposed " holiness," in December, 1856, pur- 
sued a similar course with poor Mexico, in declaring 
her enactments null and void. This same old master 
of his " beloved" countries (supposed to belong to 
him, bodies and souls and everything else) actually 
undertook, in June, 1862, to scold the Austrian law- 
makers for allowing freedom of the press, education, 
obedience to conscience, religious belief, etc. The 
like farcical course was pursued (Sept, 1863) against 
New Granada for permitting freedom of worship, and 
similar privileges. The present pope, Leo XIII., 
however, showed more than average common sense, in 
a late encyclical (1891) by advocating liberty of con- 
science to a certain extent. Papal Rome has never 
received so severe a blow, to its intolerable claims and 
pretensions, as resulted from the fixed determination 
of the Italian people, some forty years ago, to have a 
government of their own, with their own ruler, and 
to put an end forever to priestly and Jesuit domina- 
tion, inefficiency, and greed, in civil affairs. In July, 
1871, Victor Emmanuel marched into Rome, and the 
ancient city became the capital of unified Italy, and so 
it has continued ever since. The pope and his body- 
guard may fume and frown, and meddle offensively in 
politics, the cardinals may grumble, the Jesuits may 
plot ; but all, so far as appears, in vain. The old 
pope has his Vatican palace, with its 4000 rooms, and 
may use as he pleases his ample revenues, secured to 



104 PAPALISM VERSUS CATHOLIC TRUTH. 

him and his underlings by the government. But this 
is not what the papal lord and the Jesuits desire at all. 
The " good, old times" are to be restored (if they can 
accomplish it), and the days are to return, when popes 
shall again put their feet on the necks of princes and 
rulers, and when their slightest word, or even whis- 
per, shall resound throughout the habitable globe. A 
step in this direction was attempted in 1895, with 
rather ludicrous and mortifying result to the king of 
Portugal. The newspapers informed the world that 
Don Carlos was about to make a friendly visit to Hum- 
bert, king of Italy ; but the pope was much annoyed 
thereat. Hence, he sent word to Carlos, forbidding 
everything of the kind, with a threat of withdrawing 
the papal nuncio from Lisbon, in case of disobedi- 
ence. There were some who looked on this conduct 
of Leo as a piece of impertinence, to say the least, and 
hope was expressed that Carlos might feel strong 
enough to refuse obedience. The result, however, 
was that the poor king submitted to the being snubbed, 
and staid at home ! Suppose the position reversed, 
would the pope venture to forbid King Humbert's 
visiting Don Carlos ? 

6. We are quite well aware that, among the Jesuits, 
there have been at times scholars of high repute, 
whose works are still used and relied upon. The names 
and productions of Petavius, Bellarmine, Viger, 
Baronius, Pallavicini, Perrone, etc., are still highly 
thought of, and still appreciated for scholarship, at 
least. The Jesuits, as a rule, are not at all of the vul- 
gar sort of nuisances and oppressors of humanity. 
They would not steal good people's spoons, or pick 



EESULTS OF JESUITISM. 105 

any one's pocket. Oh, no. It is higher game, and 
more far-reaching results, which they have been and 
are after. It happens, now and then, that some ob- 
noxious person (even a pope, if necessary, like poor 
Ganganelli) must be " put out of the way" — a rather 
nice euphemism for the assassin's work — and the deed 
is done ! Everybody is sure that it was done by 
Jesuit order ; but no one is convicted, no one pun- 
ished. A troublesome king or high personage has 
gotten in the way, and must be " put out of the way" 
of certain other personages ; and the assassin's dagger 
does its work, everybody being confident as to by 
whose order it is done ; but, no one is able to stop 
such things, and they who command them go on at 
their will. Notwithstanding all this, there are Jesuits, 
numbers of them at least, who are among the most 
cultured and well-informed gentlemen of the day. 
They are polite, courteous, free spoken, and highly 
esteemed by many for these and the like qualities. 
We do not undertake to pronounce judgment upon 
any man. God alone can see into the hearts of his 
creatures. We are not at liberty to call any man hypo- 
crite, unless the proofs be clear and overpowering ; 
and therefore we deem it most expedient here to leave 
the disciples of Loyola in the hands of Him to whom 
all things are known, being assured that truth and 
right will ultimately prevail. 

7. Nevertheless, it must be confessed that the ques- 
tion as to the Jesuits being honest, sincere, truthful, 
honorable, in any part of the three hundred and fifty 
years of life of their society, is one of the very puz- 
zling problems in history. It presents a strange, if 



106 PAPALISM VERSUS CATHOLIC TRUTH. 

not inexplicable, anomaly. They who wish to study 
out the matter in full, will find it necessary to go 
through a goodly number of volumes, which come 
from the friends and upholders of Jesuitism, as well 
as from those who detest it, and are doing all in their 
power to destroy it, root and branch. Some good 
people, however, say, " O, there are pious, sincere, 
really religious men, who are Jesuits ; we must not 
condemn all for the faults of a portion. " Quite likely 
this is true, in a sense. The Jesuit managers and 
masters are not fools, or stupid directors of affairs. 
They know full well that they must have some good 
men to point to, and claim as part of their system and 
its results. The names of F. Xavier, J. Bona, L. 
Bourdaloue, D. Petavius, J. Sirmond, P. Segneri, 
F. de Sales, and various others, are names of men not 
unworthy of honor and respect, as servants of the 
Lord and Master. Yes ; let it be admitted that piety 
may flourish in such a soil, and that there are some (if 
not many) who are beyond doubt disciples of Incarnate 
Truth. Yet, note the startling alternative which con- 
fronts us. Either these men do not really know what 
is the precise, settled teaching and work of certain 
fellow-members of the society, or they are hopelessly 
blind to facts patent to all men who honestly use their 
eyes and their brains. We are not called upon to im- 
peach their piety, or their honesty. It is a contradic- 
tion, however, on the face of it, that good, pure men 
could have kept company with Jesuits — as they are 
commonly esteemed and known — and could have be- 
come acquainted with the rules and requirements of 
the society, without also seeing and knowing the kind 



GAKGANELLI AND THE JESUITS. 107 

of persons, morally as well as mentally, with whom 
they were brought into daily contact. " What fel- 
lowship hath righteousness with unrighteousness ? and 
what communion hath light with darkness V ' (2 Cor. 
vi. 14). » 

8. We shall therefore close all that need now be 
said, with giving a brief account of a true-hearted 
man, walking in the path of duty, despite the con- 
sciousness that he would almost certainly be murdered 
therefor ; also, placing on record what was done by 
pope Clement XIV. (July, 1773), in behalf of truth 
and right, and how shamelessly it was undone by pope 
Pius VII., less than half a century afterward (1814). 
Ganganelli (Clement XIV.) was one of the few popes 
who, since the fourth or fifth century, can be termed 
truly pious, religious men. After long and careful 
examination of Jesuit rules, professed principles, and 
practices, and being shocked at the enormities every- 
where committed, he determined to put an end, abso- 
lutely and forever, to the much-feared, much-hated 
society of the Jesuits. He accordingly issued a 
" Brief " to that effect, and made known in full the 
grounds on which, as an honest Christian man, he 
must follow the course resolved upon. Ganganelli 
well knew the risk he was running. The assassin's 
poison was administered by Jesuit hand, and, though 
in robust health, in a few weeks he died, his corpse 
evidencing to all who saw it what a foul murder had 
been committed. The pope's " Brief" is a very long 
document, and it is quite impossible to give it here at 
length. Two or three quotations will suffice at pres- 
ent. 



108 PAPALISM VERSUS CATHOLIC TRUTH. 

9. " Brief for the Effectual Suppression of the 
Order of the Jesuits." 

The " infallible" pope pronounces, solemnly and 
fully, that the Jesuit order is simply infamous, pro- 
duces discords and wranglings everywhere, and is con- 
tinually complained of, by appeals and protests, as an 
intolerable nuisance and disgrace to the Christian 
name. Previous occupants of the papal chair had 
favored the society (one, declining to do so, had died 
suddenly) and had tried to reform it ; but, to no pur- 
pose. Evils grew and multiplied on every hand, and 
Jesuits were driven out of kingdoms and provinces ; 
and further, the demand was made from all quarters 
for abolishing and suppressing the godless association.* 
Pope Clement avers that he did not act hastily, but 
assured himself of truths and facts not to be disputed. 
Accordingly — to use his own words — " after mature 
deliberation, we do, out of our certain knowledge and 
the fulness of our apostolical power, suppress and 
abolish the said Society : we deprive it of all power of 

* We add, for convenience of reference and comparison, a con- 
densed list of the countries, cities, etc., from which the Jesuits 
have been expelled, with indignation and disgust : — from Sara- 
gossa, 1555 ; from Vienna, 1566 ; from Avignon, 1570 ; from 
Portugal, 1578, 1759, 1834 ; from England, 1579, 1581, 1586, 1602, 
1604 ; from Great Britain and Ireland, 1829 ; from the whole of 
France, 1594, also, 1831, 1845 ; from Holland, 1596 ; from Japan, 
1587, 1613 ; from Naples, 1622 ; from China and India, 1623 ; 
from Russia, 1723, 1820; from Paraguay, 1733, 1853; from 
Spain, 1767, 1835 ; from all Christendom, by Clement XIV., 
1773 ; from Belgium, 1826 ; from Rheims, 1838 ; from Switzer- 
land, 1847 ; from Bavaria, 1848 ; from Austria, 1848 ; from Sar- 
dinia, 1848 ; from Sicily, 1860 ; from the Roman College, and 
three other houses in Rome, 1872 ; from the German empire, 1873. 



SUPPRESSION OF THE JESUITS. 109 

action whatever, of its houses, schools, colleges, hos- 
pitals, lands, and in short of every other place what- 
ever, in whatever kingdom or province they may be 
situated ; we abrogate and annul its statutes, rules, 
customs, decrees, and constitutions, even though con- 
firmed by oath and approved by the Holy See, or 
otherwise. . . . We declare every authority of all 
kinds, the general, the provincials, the visitors and 
other superiors of the said Society, to be forever an- 
nulled and extinguished, of what nature soever the 
said authority may be, whether relating to things spir- 
itual or temporal. . . . Our will and pleasure is, that 
these our letters shall be forever and ever and to all 
eternity valid, permanent and efficacious, have and 
obtain their full force and effect ; and to be inviolably 
observed by all and every person whom they may con- 
cern, now or hereafter, in any manner whatever." 

10. Quite possibly, there were, a hundred years 
ago, people foolish enough to think that the Christian 
world was to be freed henceforth from the Jesuits, 
and that this noted confederation would never be able 
to recover from the blow received from the " infalli- 
ble" and supposed master in papal affairs. It did not 
take long, however, to prove that, though " suppressed 
forever and ever" by Clement XIV., no such longed- 
for result was to follow. There were other " infalli- 
ble' ' heads coming on in due time, and each one, it 
was pretty evident, was likely to be wise enough not 
to offend or oppose the men who had the power of 
visiting " with sudden death" any and all who did not 
favor and support them. When " suppressed, " in 
1773, they were very numerous, a large and well-ap- 



110 PAPALISM VERSUS CATHOLIC TRUTH. 

pointed army, under military discipline, some twenty- 
three to twenty-five thousand. They had in their 
ranks, cardinals, princes, bishops, and the like ; with 
colleges, residences, and seminaries, more than twelve 
hundred ; and they owned property, historians tell us, 
which, seeing that the confraternity is " vowed to 
poverty," is a little startling, amounted to £40,000,000 
(some $200,000,000). In a quiet but unmistakable 
manner, the association, " forever suppressed and 
abolished," made popes as well as others understand, 
that Jesuits were and are a necessity to the popish sys- 
tem, and must consequently be restored to their for- 
mer place. After some forty years of waiting and 
making due arrangements, an " infallible" was se- 
cured to undo the work of a former " infallible." 
This was Pius VII., and this accommodating person- 
age, not caring (one may well believe) to " die sud- 
denly," by Jesuit machination, restored and gave new 
life to the Society. This was in 1814. The bull of 
restoration was shrewdly drawn up. A non-committal 
policy was adopted. Pius did not say, aye or nay, to 
what Clement had solemnly and very fully affirmed. 
And so the terrible arraignment stands forever on the 
record, and will never be removed. The Jesuits, as 
a confederation — with their hand against every man 
(as is commonly believed) and every man's hand con- 
sequently against them — are far too wise, after this 
world's fashion, to be disturbed by anything in pope 
Clement's " Brief." They Jcnow that they are too 
necessary, too useful, too capable of inspiring dread if 
they are opposed, or any attempt is made to get on 
without them. It is now pretty well understood, in 



WHAT IS TO BE THE END ? Ill 

Rome and out of Rome, that this sworn league is in 
full command of the situation. The Jesuits are mas- 
ters now, and tyrannical ones too. They spare none ; 
they are ready to sacrifice all in order to attain their 
end. Papists of all sorts know this, and are in a 
dazed condition, not perceiving what to say or do. 
And still further, the whole Catholic Church is forced 
to contend with foes by no means easily to be defeat- 
ed. It is a fight of the Jesuits for life or for death. 
When the end shall come, and truth be victorious, no 
mortal man is able to see or conjecture.* 

* The number of books, both in defence as well as condemna- 
tion of the Jesuits, and their system and practices, is unusually 
large. Hagenbach (" History of Doctrines/* etc., 2 vols. 8vo) 
gives the titles of some of the best, and thus enables the student 
to study the question in full. We commend again (see p. 47) 
Bishop Jewell's admirable " Apology ;" also W. Watson's " Im- 
portant Considerations" (edited by Mendham, 18mo, pp. 140) ; 
and " A Glimpse of the Great Secret Society" (London, 8vo, pp. 
341, fourth edition, 1873). This volume abounds in instructive 
and important matter. President Noah Porter's able Essay on 
" The Educational Systems of the Puritans and Jesuits Com- 
pared" (N. York, 18mo, pp. 95, 1851), makes it plain to all what 
huge danger besets our country and people wherever the Jesuit 
system of education prevails. 



IV. Idolatry of the Church of Rome ; Cultus of 
the Yirgin Mary, etc. 

1. There is probably no subject about which Romish 
teachers and guides are more restive and uncomfort- 
able than that of which we now propose to treat. 
They are ready to put forth all their energies to de- 
fend themselves against what is freely and continually 
charged upon the popish system, viz. , idolatry. And 
no wonder ; for the assurance of the makers of Rome's 
creed, in this particular, is beyond anything ever be- 
fore heard of or imagined. They dare actually to 
teach and enforce most shocking tenets, and to com- 
pel, in fact, papists everywhere to be guilty of an 
offence against the Lord God, equal to, if not greater 
and more heinous than, any other named in Holy 
Scripture. It is, moreover, a gross insult to the Cath- 
olic Church throughout the world thus to attempt to 
force upon Christian people adoption of open idolatry. 
For idolatry it is, and always will be, to set up a cre- 
ated being, like the mother of our Saviour, as one to 
be worshipped with (practically) even more honor 
than God, the Eternal One, Himself ; and still more, 
to assert that the saints are to be prayed to, and their 
prayers invoked. It would seem, by the words and 
conduct of such guides, that they hold reasonable, 
thinking beings virtually in supreme contempt, and 
are equally ready to show their contempt for God's 



WHAT ARE LATRIA, DULIA, ETC. 113 

Holy Word, and the testimony of God's Holy Church 
in the first ages. They do, it is true, make a great 
effort to becloud the subject, and befool men by ap- 
parently nice discriminations in regard to the worship 
of God and certain of His creatures. They write and 
talk about latria, dulia, and hyperdulia, as if, by use 
of words out of an unknown language (of which not 
one in ten thousand knows the meaning and force), 
they could cover up the real idolatry of their system 
of devotional teaching and action. Are even the 
makers and preachers of their creed assured that they 
know how to pray to God with latria, and how to 
pray to the Blessed Virgin and the saints with hyper- 
didia and dulia ? Even further, is the abundance of 
" relics,' 5 of all possible sorts, venerated, as becomes 
the obedient priests and people in the Romish Church ? 
And can any one tell us just what veneration really 
means to ordinary people ? 

2. Nicholas Wiseman, the intruding, popish " arch- 
bishop of Westminster," indulges in the following 
tirade against such persons as charge papists with being 
guilty of idolatry : — " we are denounced as idolaters, 
because we pay a certain reverence, and if you please, 
worship, to the saints of God, and because we honor 
their outward emblems and representatives. Idola- 
ters ! Know ye, my Brethren, the import of this 
name ? that it is the most frightful charge that can be 
laid to the score of any Christian ? Then, gracious 
God, what must it be when flung as an accusation 
upon those who have been baptized in the name of 
Christ, who have tasted the sacred gift of His body, 
etc. Assuredly, they know not what they do who de- 



114 PAPALISM VERSUS CATHOLIC TRUTH. 

liberately and directly make this enormous charge ; and 
they have to answer for misrepresentation, yea, for 
calumny of the blackest dye, who hesitate not, again 
and again to repeat, with heartless earnestness and per- 
severance, this most odious of accusations." Similar 
outbursts might easily be quoted. The one given, 
from a popular lecturer, will, however, suffice for the 
present. It is easy enough for such persons to deny 
that divine honors are due to the saints, or their 
images ; at the same time, papist teachers and others 
shrewdly keep out of sight the fact that divine honors 
are paid to images of Christ, and to the cross, bits of 
bones, pieces of handkerchiefs, and the like, — the lat- 
ter being a very different thing from the former. 

3. The Catechism of the Council of Trent* (1564), 
the authorized manual for papists, under the head of 
" Prayer" (Part IV. p. 326), uses the following lan- 
guage : after " presenting our respectful and fervent 
congratulations to the Virgin herself" (ipsi Virgini 
singularem Mam gratulamiir felicitatem), " the 
Church has wisely added prayers to and invocation of 
the most holy mother of God, by which we piously 
and humbly fly to her patronage, in order that, by in- 
terposing her intercession, she may conciliate the 
friendship of God to us miserable sinners. . . . 
Should we not earnestly beseech the mother of mercy, 

* Full title : " The Catechism of the Council of Trent.' ' Pub- 
lished by command of Pope Pius Fifth. Translated into Eng- 
lish by the Rev. J. Donovan, Professor, etc., Royal College, May- 
nooth (8vo, pp. 413). Dr. Mendham, in his valuable " Memoirs 
of the Council of Trent' ' (8vo, pp. 436, 1836), points out Jer. 
Donovan's perversion of the Latin text (p. 151), as disgraceful 
to the last degree. 



WORSHIP PAID TO THE VIRGIN. 115 

the advocate of the faithful, to pray for us ? Should 
we not earnestly implore her help and assistance ?" 
Impious and nefarious is it (we are told), to doubt her 
" prsestantissima merita apud Deum." In the Rom- 
ish liturgies, missal, and other formularies, prayers to 
the Virgin and the Saints form a large part. But, 
some one might naturally ask, how does the Virgin 
hear our prayers ? Is she now a divine being, and 
endued with God's attributes of omniscience and 
omnipresence ? The question has never yet been an- 
swered ; it has always been evaded ; and the efforts 
made to get out of their insuperable difficulties, in the 
matter, are simply puerile, and take for granted that, 
the self-confident words of popes and popish councils, 
so called, are above and beyond any questioning by 
lay and other people. There is not a single word, or 
hint even, in the New Testament, or in the Catholic 
Church's creeds and teaching, that such wicked idola- 
try was ever thought of, much less practiced, by the 
disciples of the Lord and Master. In a Catechism 
issued by a Romish " plenary Council," held in Balti- 
more (1885), people are directed to " confess to blessed 
Mary, ever Virgin, and to beseech her and all the saints 
to pray to the Lord for them ;" also, to get the Church 
to " apply to us the superabundant satisfactions of 
the blessed Virgin Mary and of the Saints," — these 
merits and satisfactions being emphatically the " spir- 
itual treasury" of the popish Church. 

4. In his admirable " Letters to Charles Butler," a 
man of note and character among English Romanists, 
Bishop Phillpotts goes quite at large into this matter, 
under the title, " Devotion to the Virgin Mary and 



116 PAPALISM VERSUS CATHOLIC TRUTH. 

other Saints." Butler had named especially, " Devo- 
tion to the Virgin Mary and the Saints, respect to the 
cross, and the relics of the Saints." In response, 
Bishop P. makes it evident that the language used, 
towards the mother of the Lord, is not only extrava- 
gant in the highest degree, but is largely and repug- 
nantly blasphemous. A certain " infallible" (not 
very long since, pope Pius IX., 1854) declared the 
" immaculate conception of the Yirgin Mary" to be a 
point of faith, and thus made it easy for papists to get 
over, in part, the unpleasant predicament of elevating 
a mortal woman, who by her very nature inherited 
original sin, into a divinity in heaven. Her body, as 
Romish folk are now taught, was assumed or taken 
up into heaven itself, and the popular style at present 
is to designate her as " Queen," even as the Lord and 
Saviour is "King." In one of the offices, these 
words are used : — 

" Mary, Mother of grace, Mother of Mercy, 
Do thou protect us from the enemy, 
And at the hour of death take us to thyself." 
" To thy protection we fly, O holy Mother of God. 
Despise not our prayers in the time of our necessities ; 
but, from all dangers always deliver us, O Virgin 
glorious and blessed." " Through thee we hope for 
pardon of our offences." Dr. Thorndyke, a learned 
divine of the Church of England, in his " Judgment 
of the Church of Rome," pointedly remarks : — " to 
pray to saints departed for those things which only 
God can give (as all papists do) is, by the proper sense 
of their words, downright idolatry. If they say their 
meaning is, by a figure, only to desire them to procure 



IDOLATEY OF THE EOMISH CHURCH. 117 

their requests of God, how dare any Christian trust 
his soul with that Church, which teaches that which 
must needs be idolatry in all that understand not the 
figure ?" Bishop Mountague (more than two and a 
half centuries ago), though charged with a strong 
leaning towards popery, is quoted by Bishop Phill- 
potts as saying, " simple men invoke saints as they do 
God ; go to their devotions unto the blessed Virgin, 
not only far more frequently than to Christ Jesus, but 
without any difference at all go to it downright, as to 
the authors and originals of the things they desire, 
having in their power to bestow or not." Though 
not perhaps impiety, yet "it is flat and egregious 
foolery at the best." 

5. The idolatry of the Romish Church is tolerably 
evident from what has been already laid before the 
reader ; yet, there are several additional points which 
cannot properly be passed over in silence. There can 
be no doubt, in the mind of any unprejudiced ob- 
server, as to the extent of this idolatrous worship, in 
its various forms, throughout the papal enclosure. 
The cultus of the Virgin is found everywhere, and the 
number of books, of different sizes and characters, 
which treat of the u Sacred Heart of Mary," and the 
like, is to be counted by hundreds and more. A 
quotation or two are all that we have room for : — 
" Go, devout client, go to the heart of Jesus, but let 
your way be through the heart of Mary /'' the Church 
wills that, " by no means should Jesus and Mary be 
separated from each other in our prayers, praises, and 
affections." "1 reverence you, O Sacred Virgin 
Mary. ... 1 bless and praise you infinitely, for 



118 PAPALISM VERSUS CATHOLIC TRUTH. 

that yon are the great Mediatrix between God and 
man, obtaining for sinners all they can ask and demand 
of the Blessed Trinity." " Ave Maria, Hail, Mary, 
Lady and Mistress of the World, to whom power has 
been given both in Heaven and Earth !" Bishop 
Phillpotts gives five or six pages to what he truly calls 
" direct and most atrocious blasphemy," and then re- 
fuses to soil his book " by producing any more of this 
disgusting, this polluting trash." A word or two 
here, however, in this connection, seems fitting to be 
said. There are those in the true Catholic Church 
who hold, that due and becoming honor ought ever to 
be rendered to the name of the " Mother of Jesus," 
as the chosen one of all the daughters of Eve for the 
place she truly and rightly filled. As St. John's 
touching record of the Virgin is, that which tells of 
our Redeemer, while in agony upon the cross, com- 
mitting to the keeping of the Apostle His " Mother," 
so all Christians may and should revere her name and 
memory, and bless God for His mercy in taking her 
soul to the rest and peace of Paradise. Indignation 
at the insults and folly of papists, who strive to make 
her to be possessed of even divine attributes, need not 
provoke us to irreverence and vulgarity of various 
Protestant writers and speakers. Rather, let us adopt 
good Bishop Pearson's appropriate words : " Far be 
it from any Christian to derogate from that special 
privilege granted to her, which is incommunicable to 
any other. We cannot bear too reverend a regard 
unto the Mother of our Lord, so long as we give her 
not that worship which is due unto the Lord Himself. 
Let us keep the language of the Primitive Church : — 



FEARFUL IDOLATRY OF ROME. 119 

' let her be honored and esteemed, let Him be wor- 
shipped and adored.' " (On the Creed, p. 262). 

6. Books of devotion, so called, (in addition to 
those already named), are very numerous. One of 
these, usually termed " Pio Nono's Prayer Book," is 
from the pen of that somewhat notorious popish con- 
troversialist, John Milner, D.D., and is entitled u The 
Key of Heaven; or, A Manual of Prayer." It is 
convenient in size, to be carried in the pocket (over 
700 pages), and covers quite fully the popular ground 
of papal devotional literature. Some of this book's 
teachings may well be quoted here, as showing, in some 
measure, what is the real doctrine taught to Romish 
folk. For example : All are commanded to be pres- 
ent at the Great Eucharistic Sacrifice of the Mass ; 
and it is asserted that there is " nothing more sub- 
lime, in Heaven and on Earth, than the celebration of 
the Holy Mass :" the Lord " will, in Holy Mass, re- 
new the Sacrifice of Calvary." Parents are warned 
not to let their children go to the public schools, at- 
tendance at which, it is slanderously said, is at the risk 
of losing their faith. The Ten Commandments are 
given after the usual papal style ; i.e., the first and a 
small part of the second are called the first [a cun- 
ning mode of keeping out of sight the words of Jeho- 
vah Himself in this Second Commandment, since even 
the least educated Romanist, if he read the words and 
learned and recited them, could not but be struck with 
the marvellous difference between the teaching of the 
Bible and the practice of the popish Church] ; the fol- 
lowing commandments are of course misnumbered, 
and the tenth is quietly cut into two portions, so as to 



120 PAPALISM YEBSXJS CATHOLIC TRUTH. 

make up the number to ten. At Morning Prayer 
people must ask, " through the intercession of His 
[the Lord's] Immaculate Mother," strength, etc. 
1 c Salve, Begina, Hail, Holy Queen, Mother of Mercy, ' ' 
etc. " Litany of the Blessed Virgin," " deliver us 
from all danger," etc. ; " I commit my soul and body 
to thy trust," etc. " Rosary for the Blessed Virgin" 
(twenty pages) ; " Little Office of the Immaculate 
Conception" (twenty-one pages). In a small volume 
entitled " Vest Pocket Gems of Devotion" (two hun- 
dred and forty pages) there are forty-five invocations 
of the Blessed Virgin, in the " Litany of the Virgin 
Mary ;" anthem, " We fly to thy patronage, O holy 
mother of God ; despise not our petitions in our neces- 
sities, and deliver us from all dangers, O ever glorious 
and blessed Virgin," etc. Let this much suffice on 
this point. It is painful and humiliating to pursue 
this portion of the subject further at this time. 

7. Under the general heading, " Idolatry of the 
Church of Rome," it seems fitting to give a concise 
statement of that kind of idolatry known as " the 
Worship of Images and Relics." The papists are 
very fierce in denouncing all who charge them with 
this gross offence against Almighty God (p. 113), and 
can hardly find words strong enough, in their vocabu- 
lary of abusive epithets, wherewith to crush to the earth 
this foul imputation — as they term it. William Palmer, 
Worcester College, Oxford, one of the ablest scholars 
of the Church of England (-f-1885), whose writings 
are very valuable, in connection with questions at issue 
between the Church and the intruding Romish schis- 
matics, wrote a volume of " Letters to N. Wiseman, 



WILLIAM PALMER'S ARRAIGHMEHT. 121 

D.D., on the Errors of Romanism, in respect to Wor- 
ship of Saints, Satisfactions, Purgatory, Indulgences, 
and the Worship of Images and Relics. " The learned 
Oxonian treats the present topic clearly and with suffi- 
cient fulness. He undertakes to demonstrate that 
(notwithstanding all disclaimers on the part of the 
papists) direct and formal idolatry is authorized and 
approved in the Romish Church, and that Romanists 
truly condemn it, according to their principles. He 
quotes quite at large the usual definitions of popish 
writers, such as, that ( ' idolatry is the giving to man, 
or to anything created, that homage, that adoration, 
and that worship, which God has reserved to Him- 
self." One Romish writer of some note says, there 
are as many sorts of adoration or worship as there are 
species of excellence. The nice distinctions made, 
already referred to (p. 113), as to latria, which is due 
to God only, dulia, which is due to created beings, 
and hyjperdulia, which is bestowed on the Blessed Vir- 
gin, are plainly declared in Romish books, and various 
high authorities among the papists hold that, by fol- 
lowing carefully this astute plan, they can free them- 
selves from every legitimate charge of idolatry. So 
far as the theory goes, it does seem to a good many 
persons that, as Romanists are not half-witted, or 
mere children, it would be impossible for them to 
offer divine worship to stocks and stones, as such, or 
even to saints and angels, created beings. It is when 
we come to see and know what is the practice of most 
people in the Roman enclosure, that we find the ex- 
cuse to be worthless, seeing that the very honor, due 
to God alone, is paid to creatures of God's hand, it 



122 PAPALISM VEKSUS CATHOLIC TRUTH. 

being openly avowed and recommended by eminent 
teachers and guides. Palmer specifies the following : 
Images, of Christ, of the Trinity, of God the Father ; 
Relics, of the blood of Christ, of His nails, His hair, 
His flesh ; of the wood of the true cross, of the nails 
which fastened Him to it ; of the spear, the scourge, 
the reed, the sponge ; of the napkin of Veronica, the 
linen cloth, and the like ; Images, of the true cross, 
of any material ; the Blessed Virgin, and her images 
and relics. To all these, and a number of others not 
named in this list, latria, or the honor due to God 
only, is formally, expressly, and professedly paid in 
the Romish Church. 

8. Having made this grave charge against the pop- 
ish leaders and teachers, Palmer proceeds, in the fol- 
lowing twenty pages of his learned work, to supply 
full and undeniable proofs that the charge is true in 
every respect. He furnishes large references to and 
quotations from very eminent scholars and theologians 
in the papal body, such as, Azorius (" Moral Insti- 
tutes"), P. de Cabrera, Thomas Aquinas, A. de Hales, 
Bona venture, Albertus Magnus, and others more re- 
cent. Bellarmine, the Jesuit, gives aid in the matter, 
as do Gretser, Gregory of Valentia, Liguori (in his 
" Glories of Mary"). Peter Dens, highly esteemed 
by staunch settled papists, is quoted as setting forth 
doctrine of peculiar importance in the eyes of high 
Romanists ; such as, that ft images may be honored 
with the same worship with which their prototypes are 
honored," and that " relics are to be honored with the 
same worship with which the person whose relics they 
are is worshipped." Vasquez also maintains that, 



STRANGE WORDS AND ACTS. 123 

"not even in thought can the image be adored per se 
without the original, separated from it," and he 
affirms that Ci the ancient scholastics . . . say abso- 
lutely, that the images of Christ and of the Trinity 
are to be worshipped with the adoration of latria" 
The pitiful plea is urged by Trevern, that there is no 
danger of idolatry amongst Christians, in these days, 
because Christianity has put an end to everything of 
the kind. If popish folk " prostrate themselves and 
bend their knees before images and the like, why, it 
is only to the originals, i.e., to Jesus Christ and the 
Saints, that this suppliant posture is referred !" The 
Catechism of the Council of Trent gives full space to 
u the Honor and Invocation of the Saints." Some 
nine or ten octavo pages are filled with statements both 
wicked and absurd ; such as, that " the Catholic 
Church has always paid honor to the bodies and even 
ashes of the saints ;" that " to venerate these sacred 
relics, these relics and ashes of the saints, tends to the 
glory of God ;" and that the Lord can still work His 
wonders by the holy ashes, the bones, and other relics 
of His saints in glory." The writer thereupon bursts 
forth into admiration at " the wonders wrought at the 
tombs of the saints, where the blind see, the lame 
walk, the paralyzed are invigorated, the dead raised to 
life, and evil demons are expelled from the bodies of 
men !" Still further, of this strange delusion and im- 
posture it is said, " if the clothes, the kerchiefs, and 
even the very shadows of the saints, while yet on 
earth, banished disease and restored health and vigor, 
who will have the hardihood to deny that God can 
still work the same wonders by the holy ashes, the 



124 PAPALISM VERSUS CATHOLIC TEUTH. 

bones, and other relics of His saints who are in glory ?' $ 
" To make and honor the images of our Lord and His 
holy Mother, and of the saints ... is a holy prac- 
tice ;" and the Catechism has the audacity to utter 
this preposterous lie, viz., that all this is vouched for 
by " the Monuments of the Apostolic age, the Gen- 
eral Councils of the Church, and the writings of the 
fathers !" — Will wonders never cease, in the matter 
of bold assertions and assumptions, and that, too, in 
the very face of an entire lack of facts ? 

9. A word or two, in conclusion of this long chap- 
ter, as to later and modern miracles. The claim is 
largely made, that genuine miracles have been and are 
worked continually, in some form or other. Some- 
times, it is " a spring of water," which performs won- 
derful feats (by special help of the Virgin Mary), 
vouched for by visitors and others. Sometimes, it is 
" holy oil" from certain relics ; or, " liquefaction of 
a saint's blood," to cure diseases ; or, a " holy coat'* 
(seamless garment of our Saviour's) in the cathedral 
at Treves, to be revered, as it is by hundreds of thou- 
sands of pilgrims. Sometimes, it is a new " image of 
our Lady" (as at Lisbon), performing marvellous 
cures. Sometimes, it is " weeping and winking ma- 
donnas." Sometimes " a well," as that of St. Wini- 
fred, equally famous for curative power. Newman, 
with his usual facility in sophistication, says : "We 
(papists) affirm miracles on the earth, ever since the 
time of the Apostles. It is a first principle." But, 
" protestants deny" the popish position, and ask for 
evidence and proof. " Their first principle is, there 
are no miracles since the Apostles." We deny it, says 



johk baptist's two heads. 125 

Newman, who also avers that " there is in the (Rom- 
ish) Church a vast tradition and testimony about 
miracles." " The whole mass of accusations against 
(Romish) credulity, imposture, pious frauds, hypoc- 
risy, priestcraft," is " protestant assumption," if you 
choose to credit J. H. N. It is sufficient to repeat 
our remark, that the Catholic Church calls for proof, 
genuine, reliable evidence. Believers in popery never 
furnish any such evidence, but content themselves 
with sneering or sarcastic observations about other 
people's stupidity in not " paying religious honor to 
relics (as the 'holy coat,' etc.) on the probability" 
which satisfies the papist. 

10. If the reader please, we will close the present 
chapter with some words of the learned and highly 
esteemed Dr. Jarvis : — " In 1828 1 went into a church 
in Turin, where the head of St. John Baptist is ven- 
erated, and in 1830 1 went into a church in Rome, 
where also the undoubted head of St. John received 
equal veneration. c Are you quite sure, Signore,' said 
I to my conductor, ' that you have the real head of 
St. John Baptist ? ' ' Sicuro ! ' with the look and 
accent of surprise that there could be such a question 
asked. ' But I was told at Turin,' I rejoined, ' that 
they had the head of St. John Baptist there.' Noth- 
ing daunted, he replied, ' that may very well be, 
Sir, for it is in the power of God to create two 
heads !!'... In this way are the miracles of the 
Apostolic age, of which we are assured by the Holy 
Ghost Himself, brought into doubt, by the lying won- 
ders of credulous and superstitious, if not fraudulent 
and designing men !" 



V. Purgatory, Satisfactions, Indulgences. 

1. Purgatory is a curious piece of manufacture, on 
the part of managers of affairs in the Romish Church. 
Without any pretence of warrant from Holy Scrip- 
ture, they found it very convenient, some hundreds 
of years ago, so to arrange matters that, by means of 
a place of purgation or cleansing for dead sinners, they 
could impress living ones with the importance, even 
the necessity, of paying liberally for the priest's pray- 
ers that God would release the deceased from all pains 
and penalties. This exactly worked in with the com- 
fortable arrangement of " satisfactions," " indul- 
gences," and the like, each and everything of course 
to be properly paid for. As the creed of Pius Fourth 
puts it, " I constantly hold that there is a purgatory ; 
and that the souls therein detained are helped by the 
suffrages of the faithful." The Trent Catechism has 
a good deal to say about " the fire of purgatory, in 
which " (it is boldly asserted) " the souls of just men 
are cleansed by a temporary punishment, in order to be 
admitted into their eternal country, into which noth- 
ing defiled entereth." 

2. Milner, the popular controversialist (with whom 
we had somewhat to do, in preceding pages ; see pp. 
43-48, 119) has no difficulty in declaring that the Scrip- 
tures are on his side in this matter, viz., the Second 
Book of Maccabees, (apocryphal), and such places in 



PURGATORY AND POPERY. 127 

the Canonical Books as throw more or less light upon 
the state and condition of the dead. Milner skilfully 
works in references and language about prayers for 
the departed. The nice distinction, too, between 
" venial sins," and other sins, is pointed out, and the 
somewhat famous Unitarian, Priestley, is referred to, 
as if his opinion added value to the teachings of God 
our Saviour's Holy Catholic Church. This so-called 
" Vicar Apostolic" also dares to assert that Bishops 
and others of the Church of England agree with and 
uphold popish fiction on this subject. Here and 
elsewhere with Milner and his sort, it is wholly asser- 
tion and assumption, and one must take his dogmatic 
assurance as true, or incur the penalty of anathema at 
his hands. Berington and Kirk (see pp. 33-43) put, 
in a single sentence, all they deem it prudent to say 
about purgatory itself : Papists " hold there is a pur- 
gatory, that is to say, a place or state, where souls, 
departing this life, with remission of their sins, as to 
the guilt or eternal pain, but yet liable to some tem- 
poral punishment, still remaining due ; or not perfectly 
freed from the blemish of some defects — which we 
call venial sins — are purged before their admittance 
into heaven, where nothing that is defiled can enter." 
They go on to link this to a proposition following, on 
" Prayers for the Dead," affirming, as to purgatory, 
with a sort of grand air of infallibility, " Where this 
place may be— of what nature or quality the pains be 
— how long souls may there be detained — in what 
manner the suffrages, made in their behalf, be applied 
— whether by way of satisfaction or intercession, etc., 
are questions superfluous and impertinent, as to faith." 



128 PAPALISM VERSUS CATHOLIC TRUTH, 

3. The Romish creed makers at Trent (1564) hurl 
their anathemas against those who hold that " the 
whole punishment is always remitted with the guilt (of 
sin) by God, and that the satisfactions of penitents 
are nothing but the faith by which they lay hold on 
Christ's satisfaction for them ;" further, " let him be 
anathema, who holds it to be a fiction that, in virtue 
of the keys, temporal punishment remains, for the 
most part, to be discharged after eternal punishment 
has been removed :" still further, wildly and wickedly 
it is affirmed, that " it befits the Divine clemency, not 
to pardon our sins without satisfaction, lest we should 
take occasion to suppose our sins light, and, commit- 
ting injury and insult against the Holy Ghost, should 
fall into more grievous sins, laying up for ourselves 
wrath in the day of wrath :' ' and even further yet, 
we are told that, in the Old Testament, there are 
" instances of temporal calamities inflicted for offences, 
though pardoned. And this method of temporal pain 
is the foundation of our faith as to Sacramental Sat- 
isfaction, Indulgences, Purgatory, and Prayer for the 
Dead."* The Baltimore Catechism (p. 115) says : — 
" purgatory is the state in which those suffer for a 
time who die guilty of venial sins, or without having 
satisfied for the punishment due to their sins," and 
" an indulgence is the remission, in whole or in part, 
of the temporal punishment due to sin." A passage 
in Bishop Phillpotts's " Letters to Butler" (p. 82), is 
very apposite here. It comes from the pen of a Rom- 

* Horny hold (quoted by Palmer), " Real Principles of (Roman) 
Catholics/' pp. 277, 278. 



COMFORT OF INDULGENCES. 129 

ish bishop (Fisher), who was put to death by Henry 
VIII. (1535) : " As long as there was no care about 
purgatory, no one sought for indulgences ; for it is on 
purgatory that all regard for indulgences depends. 
If you take away purgatory, for what will you want 
indulgences ? We shall not have the smallest need of 
them, if there be no purgatory. . . . Since then 
purgatory was so late in being known and received in 
the Church, can any one wonder respecting indul- 
gences, that there was no use of them in the early ages 
of the Church ?" 

4. Plenary and partial indulgences are always at 
hand for the use of those who seek for them. The 
sale of indulgences was begun by pope Victor II. 
(1067). Urban II. (1095) followed in suit ; and so 
the disgraceful traffic went on. It was not long be- 
fore indulgences— even plenary — were to be had on 
quite reasonable terms. Leo X., early in the sixteenth 
century, extended this kind of barter ; and faculties 
for liberating souls of the dead from purgatory were 
sold at a trifling price. Jubilees were established in 
the fourteenth century, and the pope distributes, after 
the manner of one who claims to be a god himself, in- 
dulgences, remissions, and pardon of all sins : one 
condition added is significant, viz., " pious prayers 
to God for the extirpation of heresies and heretics," 
etc. The pope also (in full use of the divine power 
blasphemously attributed to him), can grant plenary 
indulgences out of the treasury of his " satisfactions," 
— if people pay into the bank the requisite sum. This 
affords a consoling prospect for the wealthy sinner on 
his death-bed, and for others who are willing to securq 



130 PAPALISM VEKSUS CATHOLIC TBUTH. 

investment in such purchasable commodities. What 
a caricature on Christianity ! 

5. Naturally, if not necessarily, a perplexity exists 
as to whether a " just cause 1 ' be requisite, in order 
that an indulgence may be valid. According to Bel- 
larmine, a Jesuit doctor of high repute, no propor- 
tion is demanded between a work enjoined and the in- 
dulgence granted ; only, as the astute critic remarks, 
it must of course be a " pious cause," of some sort or 
other, to call for an indulgence. Others take a some- 
what higher view, and hold that there ought to be a 
fair proportion between punishment remitted and good 
work performed. Anyway, however, people must 
remember, with becoming humility, that they have no 
right to judge in such matters, since their duty is sim- 
ply to believe that " the apostolic see is always right 
and just." After the time of the Crusades, when in- 
dulgences for remission of all the sins of warriors 
were properly granted, the value of these articles was 
reckoned very highly. As an illustration, note how 
the Lateran Council, A.D. 1216, (called "Great," 
because more than twelve hundred prelates were pres- 
ent) acted. This huge gathering declared, that u all 
(Roman) Catholics, who, assuming the badge of the 
cross, should take up arms for the extermination of 
heretics, should enjoy the same indulgence," etc., as 
the Crusaders. On entirely reliable authority, quoted 
by Bishop Phillpotts ("Letters," etc., p. 98), we 
learn that there were things far worse than this, viz., 
the officials of the pope, not only extorted and squeezed 
money out of clergy and laity, but, " most base of all, 
they permitted them, for a certain annual fixed rate 



CATHOLIC CHURCH'S JUDGMENT. 131 

of payment, to live with concubines and harlots !" 
The Taxce Carrier w Apostoliece is a production which 
the student and reader may look into with profit, if he 
chance ever to meet with it.* 

6. The Church of England (as well as her daughter 
in the United States) expresses the plain judgment of 
this branch of the Catholic Church, in Article XXII. 
" The Romish doctrine concerning Purgatory, Par- 
dons, Worshipping and Adoration, as well of Images, 
as of Relics, and also Invocation of Saints, is a fond 
thing, vainly invented, and grounded upon no war- 
ranty of Scripture, but rather repugnant to the Word 
of God." — For the benefit of the student, we refer 
him for full details to Bishop Harold Browne's " Ex- 
position of the XXXIX. Articles," pp. 501-548. 

* Mendham quotes the Jesuitic remark of Pallavicini on the sub- 
ject of Indulgences, " that some good things, on account of pre- 
ponderating evils, which may be the accidental result, deserve 
to be abolished. The spoilt trade of Indulgences required no 
little management. We might have had these good things now, 
if Luther had not lived !"— " Memoirs of the Council of Trent," 
Supplement, p. 18. 



VI. Romish Tran substantiation : The Catholic 
Chijkch's Real Presence. 

1. In the first ages of the Church it is noticeable 
that the sacrament of the Lord's Supper, or the Holy 
Eucharist, was accepted willingly and gladly, as the 
last precious gift of the Lord to His faithful people. 
It was never disputed about ; though heathen oppres- 
sors and enemies reviled, and there was more or less 
of reticence and avoiding of publicity in administer- 
ing this holy sacrament, it was received with devout 
and trustful hearts, and, we may not doubt, accom- 
plished the end had in view by the Gracious Master. 
When, however, persecution ceased, and Christian 
emperors occupied the throne, a change ere long 
began. Philosophy (such as Aristotle's) was in much 
favor among certain Church teachers and guides. 
These found time for indulging in speculations, solv- 
ing abstruse questions, and the like. The great Chris- 
tian mystery of the Eucharist was diligently searched 
into, and distinctions introduced of genus and species, 
substance and accidents, and similar subtleties. P. 
Radbert, in 844, was the first to invent the scholastic 
doctrine, in its main points, and much discussion fol- 
lowed.* The excellent volume of Ratramn, or Ber- 

* Cf. Bishop Harold Browne's " Exposition of the XXXIX. 
Articles, Historical and Doctrinal" (New York, 8vo, pp. 871). 
This truly learned and excellent work was edited, with notes, 



THE TERM TBAKSUBSTANTIATIOK. 133 

tram, on this subject appeared about the same time ; 
and in the eleventh century, J. Scott Erigena and 
Lanfranc took their part in the controversy, Lanfranc 
introducing the ' ' corporal presence' ' into England, in 
the time of William the Conqueror. Following upon 
this, in the latter part of the twelfth century, Peter of 
Blois, Archdeacon of London, is commonly credited 
with inventing and applying the term, transubstantia- 
tion, to the Eucharist. Hagenbach, however, (" His- 
tory of Doctrines," II. 95) says that Hildebert of 
Tours (1180) was the first who made use of this full- 
sounding epithet ; but Bishop Browne gives his opin- 
ion that this barbarous word was invented by Stephen, 
bishop of Augustodunum, about the year 1100. The 
pope and his helpers saw, as they thought, the way 
opening for Rome to intervene, and to both claim and 
gain additional influence and power in Church affairs. 
Finally, in October, 1551, the Council of Trent, 
under the anathema curse, denounced every soul who 
should dare to deny this dogma of transubstantiation. 
2. The course pursued by the haaghty mistress of 
the world (as she fancies herself to be), in regard to 
this marvellous and shocking addition to the Catholic 
Creed of the Church, is somewhat noteworthy. Argu- 
ing on general principles, one would affirm that, if 
anything is sought to be obtained from others, men 
will not go about it in an insulting way. They will 
not mock at people's relying on their sense of touch, 
or taste, or sight. They will not assume that the ma- 

and republished by the Rt. Rev. Bishop Williams, in 1864, for 
the benefit of American students in theology. The volume is a 
thesaurus, and well deserves a place in every library. 



134 PAPALISM VERSUS CATHOLIC TRUTH. 

jority of human beings are idiots, or the like ; yet, 
here we have before our eyes the almost inconceivable 
spectacle of persons, supposed to be learned and true, 
propounding a new dogma in religion, which contra- 
dicts almost every reasonable faculty God has given to 
the human race. They take upon themselves ] ofty 
airs ; they know,— and that is enough. They grossly 
insult those who are certainly fully their equals, in 
knowledge and understanding, instead of furnishing 
any, even the least, evidence. The makers of this 
novelty in religion treat Christian people as if they 
were half-witted simpletons. They expect that men 
will stultify themselves by accepting statements, which 
flatly contradict sight, touch, taste, merely on the 
ground that they (the priests) say so is so, and that 
God's omnipotence is equal to any and every emer- 
gency. The assurance of these manufacturers of new 
things is a rather vexatious trial to put up with. Here 
is a piece of bread and a cup of wine. A Romish 
priest says (or is supposed to say) certain words, in an 
unknown tongue, over them, there placed on what 
they call an " altar ;" when, lo and behold, the bread 
and wine are gone, they affirm ; it is now only the 
" species" or " appearances" of bread and wine, fol- 
lowing in this a kind of fantastical philosophy, which, 
they say, supports their downright untruth. So far as 
human capability goes, we know and are sure that the 
bread and wine continue to be bread and wine, as cer- 
tainly after, as before, the priest's words were uttered. 
It is little, if at all, short of blasphemy to assert what 
they do assert ; and such assertion and assumption 
can be received only by simple, ignorant, unreason- 



HOMERS DECLARATIONS. 135 

ing beings, who are accustomed to take a Romish 
priest's word as if it were the very word of the Lord 
God Himself. 

3. If this be not enough to convince and convict 
gainsayers, the Council of Trent is brought forward, a 
gathering of ultra devotees of Rome, who apparently 
rejoiced in bestowing curses on Protestants and Cath- 
olics alike. " If any one shall deny that, in the sac- 
rament of the most holy eucharist, is contained truly, 
really, and substantially, the body and blood, together 
with the soul and divinity, of our Lord Jesus Christ, 
and therefore entire Christ ; but shall say, that He is 
in it only as in a sign, or in a figure, or by virtue ; 
let him be anathema." " If any one shall say that, 
in the most sacred sacrament of the eucharist, the sub- 
stance of bread and wine remains together with the 
body and blood of our Lord Jesus Christ ; and shall 
deny that wonderful and singular conversion of the 
whole substance of bread into the body, and of the 
whole substance of the wine into the blood, and the 
species, of bread and wine alone remaining ; which 
conversion indeed the (Romish) Catholic Church most 
aptly calls transubstantiation ; let him be anathema." 
Admitting (as they are forced to do) the lack of evi- 
dence and the plain contradiction, yet these men try 
to get help to their cause by holding up this astound- 
ing novelty, as furnishing an admirable illustration of 
u the complete exercise of the submission of the under- 
standing to Him who gave it and all its powers !' ' 
" This is My Body," " This is My Blood," said the 
Lord, on that memorable night when the sacrament of 
the Lord's Supper was instituted. Plainly, is means, 



136 PAPALISM VERSUS CATHOLIC TRUTH. 

" symbolizes," " represents/' or " signifies." It can- 
not mean, so far as human language has meaning or 
force, that u is" = " converted into." * Some per- 
sons have a summary way of disposing of the matter. 
Dr. Pusey and his special admirers quote the words, 
" This is My Body," " This is My Blood," and then 
add, with a confident air, " of the laws of a spiritual 
body I know nothing. One thing I know, that the 
Truth has said, This is My Body. What the Truth 
has spoken, that for truth I hold." Strange indeed 
are such words, from such a source, as if they touched 
at all the point in dispute ! One old writer (fifth or 
sixth century) is quoted as averring a marvel of mar- 
vels, " Christ held His own Body in His own hands !" 
broke it into pieces of course, distributed the portions, 
and then gave His disciples the Blood in the same 
style. What are intelligent creatures supposed to be, 
when dealt with in this wise ? The subject is too seri- 
ous for Christians to dwell upon in the way which 
popish guides and teachers present it, or we might 
point out both the absurdity and impossibility of what 
they gravely and unblushingly set forth ; and still 
more, might hold up to view what infuriated Rome 
did, when thousands were burned alive, because they 
could not, and would not, accept Romish fables and 
deceits. 

4. Theodoret, in the fifth century, in one of his Dia- 
logues, teaches the very opposite of the popish dogma 
of transubstantiation : — " the mystical or sacramental 

* See Dr. Mendham's indignant challenge, in the question 
which he puts :— " In what language, ancient or modern, does is 
mean converted into V (p. 150). 



SENSELESS AND WICKED TEACHING. 137 

symbols, after consecration, do not pass out of their 
own nature ; but remain in the former substance and 
shape and appearance ; and they are seen and touched 
as they were before. But they are regarded what 
they are become, and believed so to be. . . . The 
Lord's Body has become worthy of a seat on the right 
hand of the Father ; it is adored by every creature as 
being called the natural body of the Lord." In the 
remainder of the Dialogue, Theodoret presents a very 
full and instructive collection of " testimonies" to the 
orthodox doctrine, beginning with Ignatius, and reach- 
ing to Athanasius, Ambrose, Basil, Theophilus, Chry- 
sostom, and others. G. S. Faber, in his valuable work 
on " Christ's Discourse at Capernaum," * says forci- 
bly, " With respect to Scripture, viewed simply and 
independently, our Lord's Discourse, if we admit the 
universal interpretation of its first part to be correct, 
is alone, by an inevitable consequence from that inter- 
pretation, sufficient to demonstrate the utter falsehood 
of the mere novel and intrusive dogma of transubstan- 
tiation." Some excellent words of Archbishop Til- 
lotson's may here be added : — " He that can be 
brought to contradict or deny his senses is at an end 
of certainty ; for, what can a man be certain of, if he 
be not certain of what he sees ? In some circum- 
stances, our senses may deceive us ; but no faculty 

* Full title : " Christ's Discourse at Capernaum, Fatal to the 
Doctrine of Transubstantiation ; on the very Principle of Expo- 
sition, adopted by the Divines of the Roman Church, and suicidal- 
ly maintained by Dr. Wiseman ; associated with Remarks on Dr. 
Wiseman's Lectures on the Principal Doctrines and Practices of 
the (Roman) Catholic Church." By George Stanley Faber, B.D. 
London, 8vo, pp. 395, 1840. 



138 PAPALISM VERSUS CATHOLIC TRUTH. 

deceives so little and so seldom : and when our senses 
do deceive us, even that error is not to be corrected 
without the help of our senses. Supposing the doc- 
trine of transubstantiation had been delivered in Scrip- 
ture in the very same words that it is decreed in the 
Council of Trent ; by what clearer evidence or stronger 
argument could any man prove to me that such words 
were in the Bible, than I can prove to him that bread 
and wine, after consecration, are bread and wine still ? 
He could but appeal to my eyes to prove such words 
to be in the Bible ; and, with the same reason and jus- 
tice, might I appeal to several of his senses, to prove 
to him, that the bread and wine are bread and wine 
still." 

5. Now, as to the argument about the proper mean- 
ing of God's almighty power, let us look at it for a 
few moments. Papists are rather fond of appealing 
to Jehovah's omnipotence y as if that were all-sufficient 
on which to base their new-fangled dogma. People, 
who are not in the habit of thinking carefully, are apt 
to be impressed with this high-sounding pretence. 
The fact of the case is just this : — not even Almighty 
God Himself — with reverence be His Name spoken — ■ 
can work an impossibility. The Romish controver- 
sialist, with a mixture of pity and contempt for those 
outside of the papal enclosure, quotes the words, " all 
things are possible with God," and what more would 
you have ? Yes, we reply ; all things are possible 
with God, which are not impossible. The Lord can- 
not work an absolute contradiction. He cannot make 
a thing to be, and not to be, at the same instant of 
time. "It is impossible for God to lie," St. Paul 



kewmak's artful sophistry. 139 

says ; He is the God of Truth, absolute and forever. 
He " cannot deny Himself," as the same Apostle de- 
clares. Even the Omnipotent cannot destroy Him- 
self^ and thus proclaim His own weakness and ineffi- 
ciency. But we need not say more on this point at 
this time. The pope is " infallible," they tell us, and 
as he is bound by the same chain which holds his co- 
workers, he and all of them will repeat, and re-repeat, 
their unfounded, false claim, and assert, and re-assert, 
the baseless dogma to which they have sworn alle- 
giance. J. H. Newman (see p. 124), in his artful way 
of evading difficulties in the Romish Church's teach- 
ing, compares the popish transubstantiation dogma 
with the Scripture doctrine of the Trinity. He can- 
not, he says, comprehend or understand the latter ; 
why should he be expected to understand the former ? 
Fallacious, as usual. We know actually nothing as to 
the Divine nature ; yet we receive the doctrine of the 
" Holy, Blessed, and Glorious Trinity, three Persons 
and One God ;" because it has been revealed to God's 
people in Holy Scripture, and has always been set forth 
by the Catholic Church in the Catholic Creed. But 
transubstantiation has not a shadow of claim from 
Scripture, or the testimony of the Church : it is really 
an attempt to get gain, although holding up to Rom- 
ish Christians a positive contradiction and stultification 
of nearly all man's God-given faculties. 

6. Berington and Kirk (see p. 33-43), who profess 
to confine themselves to the first five centuries — ages 
before transubstantiation was ever heard of — give, 
quite profusely, extracts from ancient writers, which 
(as they say,) support the popish dogma about the 



140 PAPALISM VEBSUS CATHOLIC TRUTH. 

Eucharist. Beginning with the first century, they 
quote over fifty pages of what they consider proofs, 
and expect their readers to accept as proofs, of that 
shocking assumption characterized by that long, mid- 
dle-aged word, manufactured for it. These astute 
critics and commentators unblushingly quote from 
Holy Scripture, after their fashion, as well as from 
certain fathers, etc. Of course, in their hands, all the 
places in which " eating the flesh," and " drinking 
the blood 7 ' of the Lord are found, mean what papists 
assume to be their meaning. A French ecclesiastic 
(close of fifth century) uses such words as these (if we 
may trust the translation given ; see p. 42) : " the 
Jews ate manna ; we Christ. They the flesh of 
birds ; we the body of a God. They the dew of 
heaven ; we the God of heaven." It is useless to 
waste time over such matter. Even if we were sure, 
which we never can be with popish controversialists, 
that the quotations were honestly made, not garbled, 
or mistranslated, we should not be safe. It is a rather 
absurd notion they have of quoting a Greek word or 
two, or even a sentence or two from Greek and Latin 
writers. It impresses the unlearned, quite possibly ; 
but is of no value as argument. Gelasius (494) also 
is quoted as saying, " certain sacraments of the body 
and blood of Christ are something divine, and render 
us partakers of the divine nature ; but the substance 
or nature of the bread and wine ceases not to be." 

7. Romish disputants make much of i i the Disci- 
pline of the Secret," so called, as if what Cyril, Au- 
gustine, Ambrose, Cyprian, and others, are reported 
to have written, prove that " the mysteries of the 



home's perversion of truth. 141 

Eucharist are of so awful a nature that the fathers did 
not hesitate to declare, that it was better to shed their 
blood than to publish them I" also, that the heathen 
slanders respecting the Lord's Supper refer to " the 
dogma of the Real Presence, to the manducation of 
the Body of Christ." Still further, it is falsely assert- 
ed that " all these mysteries, the altar, the oblation of 
sacrifice, the real presence — by the change of the sub- 
stance, the adoration, as well as transubstantiation," 
are taught by the early writers in the third to the fifth 
century. The " Liturgies," too, are dwelt upon (hap- 
pily these are within reach of students and all Chris- 
tians) with large quotations, and if we are ready to 
take popish advocates' word for it, all teach Romish 
dogmas in full. The rather remarkable proof of this 
assumption is the favorite one, still in use, of quoting 
such words as " the Body of the Lord," " the Blood 
of the Lord," " the pure Body and Blood of the Lord, " 
" the Very Body and Blood of Christ," and some 
twenty or more similar expressions, which they have 
the audacity to affirm do not teach the Catholic doc- 
trine, but uphold Rome's novelties instead. We ad- 
vise our readers to consult Archdeacon Philip Free- 
man's " Principles of Divine Service" (Vol. II. pp. 
55-66).* This able writer points out that Rome 
teaches the " absolute annihilation of the Eucharistic 

* Full title : " The Principles of Divine Service. An Enquiry 
concerning the true manner of understanding and using the 
Order for Morning and Evening Prayer, and for the Administra- 
tion of the Holy Communion in the English Church. " By the 
late Philip Freeman, M.A., Canon and Archdeacon of Exeter. 
2 vols. 8vo, 1889. (Vol. I. Morning and Evening Prayer, pp. 
435 ; Vol. II. Holy Communion, pp. 728.) 



142 PAPALISM VERSUS CATHOLIC TRUTH. 

elements" (under the name " transubstantiation") ; 
yet, at the same time, she holds that the species, or 
appearances, of bread and wine, produce the same re- 
sults of nourishing, etc. , the human body as before the 
priest has succeeded in transubstantiati ng them , * 4 The 
animus of the West, from the time of Berengar 
(eleventh century) down to the sixteenth century, and 
of a large part now, is to espouse to the utmost the 
doctrine of elemental annihilation, and to press it to 
its most extreme consequences." Berington and men 
of his stamp try to befog readers by talking of " the 
manner of Christ's presence" in the sacrament, and 
by asserting that " Christ is whole under each spe- 
cies," and that " communion in one hind (begun in 
twelfth century) is just as effective as under both*" 
The Council of Constance (1414) made it a law for 
papists to communicate in one kind. We quote here, 
as specially fitting for the reader's help, a part of the 
Twenty-Eighth Article of the Church of England : — 
" transubstantiation (or the change of the substance of 
the Bread and Wine) in the Supper of the Lord can- 
not be proved by Holy Writ ; but is repugnant to the 
plain words of Scripture, overthroweth the nature of 
a Sacrament, and hath given occasion to many super- 
stitions. ' ' (See Dr. Jarvis' s ' ' Reply to Milner, ' ' chap, 
vi. p. 191-98.) Let this suffice. 

8. The Real Presence, 
As held and taught hy the Holy Catholic Church. 

Having dwelt somewhat fully on the grievous error of 
the Romish doctors and formularies, in trying to force 



THE CATHOLIC KEAL PKESEKCE. 143 

upon Christ's people their unscriptural and false dogma 
of what is really the carnal presence of our Lord in 
the Eucharist, we gladly turn to the teachings of the 
Catholic Church on this subject. For all necessary 
purposes, at the present time, it is sufficient to say, 
that the Cfhurch ■ of England, and the Churches in 
communion with her, in their standards of doctrine 
and openly expressed teaching, furnish a clear and sat- 
isfactory setting forth of the truth as to our Lord's 
real, spiritual presence in the Holy Eucharist. We 
have quoted above a part of the Twenty-Eighth Arti- 
cle ; we give now the remaining portion, as express- 
ing in plain language the true Catholic doctrine re- 
specting the Lord's Supper:— " the Supper of the 
Lord is not only a sign of the love that Christians 
ought to have among themselves one to another ; but 
rather is a Sacrament of our Redemption by Christ's 
death ; insomuch that to such as rightly, worthily, 
and with faith, receive the same, the Bread which we 
break is a partaking of the Body of Christ ; and like- 
wise the Cup of Blessing is a partaking of the Blood 
of Christ. . . . The Body of Christ is given, taken, 
and eaten, in the Supper, only after an heavenly and 
spiritual manner. And the mean, whereby the Body 
of Christ is received and eaten in the Supper, is Faith. 
The Sacrament of the Lord's Supper was not by 
Christ's ordinance carried about, lifted up, or wor- 
shipped. " 

9. It is perhaps hardly worth noticing, but Milner's 
outrageous assumptions, on various points, seemed to 
have provoked Dr. Jarvis to some extent. In the mat- 
ter of the Real Presence, Milner has the audacity to 



144 PAPALISM VERSUS CATHOLIC TRUTH. 

charge the Church of England with trying to cover 
up and deny that she holds this doctrine in the true 
sense of the word, — and this, too, when it is patent to 
everybody, who can read her freely published books 
of teaching, that such an assertion is simply a wilful 
falsehood ! Dr. J. scores Milner's impudent pretence, 
that the doctrine of the Real Presence and Transub- 
stantiation is, in meaning, the same thing, the latter 
being bound upon papists by a dreadful oath. He 
then goes on to point out what is the Real Presence, 
as held by the Catholic Church in and from the begin- 
ning, viz., that "the Apostolic ministry consecrate 
the Bread and Wine, and the Holy Spirit makes it, to 
every penitent and faithful heart, what Christ, at the 
institution of the Sacrament pronounced it to be, the 
Body and the Blood of Him who died for the forgive- 
ness of our sins. ' The Cup of blessing which we 
bless (says St. Paul), is it not the communion (the 
communication and joint participation) of the Blood 
of Christ ? The Bread which we break, is it not the 
communion of the Body of Christ % ' Hence, Arch- 
bishop Cranmer says excellently well : — ( although, in 
the truth of His human nature, Christ be in heaven, 
and sitteth on the right hand of the Father, yet who- 
soever eateth of that Bread in the Supper of the Lord, 
according to Christ's institution and ordinance, is as- 
sured of Christ's own promise and testament, that he 
is a member of His Body, and receiveth the benefits 
of His passion which He suffered for us on the cross. 
And likewise, he that drinketh of that holy Cup in 
that Supper of the Lord, according to Christ's institu- 
tion, is certified, by Christ's legacy and testament, 



KEAL PKESEKCE IK THE SOUL. 145 

that he is made partaker of the Blood of Christ, which 
was shed for us.' " 

10. Let Dr. Jarvis's words be taken (as they fairly 
deserve to be) as accurately expressing the judgment 
of the American Episcopal Church. We give also, in 
behalf of the Catholic Church in England, the forci- 
ble language of an eminent prelate (Bishop Phillpotts) 
respecting the Real Presence. Having stated that 
" the Real Presence of Christ is in the soul of the 
communicant," he proceeds to give the doctrine of 
the Church on this subject. " She holds that, after 
the consecration of the Bread and Wine, they are 
changed not in their nature but in their use ; that in- 
stead of nourishing our bodies only, they are now in- 
struments by which, when worthily received, God 
gives to our souls the Body and Blood of Christ to 
nourish and sustain them ; that this is not a fictitious, 
or imaginary, exhibition of our crucified Redeemer to 
us, but a real though spiritual one, more real, indeed, 
because more effectual, than the carnal exhibition and 
manducation of Him could be, (for the flesh profiteth 
nothing). ... It is in this sense that the crucified 
Jesus is present in the Sacrament of His Supper, not 
in, or with, the Bread and Wine, nor under their ac- 
cidents, but in the souls of communicants ; not car- 
nally, but effectually and fruitfully, and therefore 
most really. " * The Catechism of the Church teaches 

* " On the Insuperable Differences which Separate the Church 
of England from the Church of Rome : Letters to the late Charles 
Butler, On the Theological Parts of his Book of the R. C. Church. " 
By Henry Phillpotts, D.D., Lord Bishop of Exeter, 16mo, pp. 
334, 1866. 



146 PAPALISM VERSUS CATHOLIC TRUTH. 

the same truth ; — " The Body and Blood of Christ are 
verily and indeed taken and received by the faithful 
in the Lord's Supper ;" and the Office for Holy Com- 
munion uses such words as these in prayer, — " Grant 
us, Gracious Lord, so to eat the flesh of Thy dear Son, 
Jesus Christ, and to drink His blood, that our sinful 
bodies may be made clean by His body, and our souls 
washed through His most precious blood, and that He 
may evermore dwell in us, and we in Him." 

11. Still further : we invite the attention of our 
readers to some weighty words used by Philip Free- 
man. He expresses clearly the doctrine of the Church 
of England, and in terms which cannot but prove ser- 
viceable to seekers after truth. " It is difficult, if not 
impossible, to find in any really ancient Liturgy, or 
portion of a Liturgy, a single expression which goes 
beyond the recognition of the Elements as the Body 
and Blood of Christ ; any which identifies them with 
Christ Himself, much less with the Triune God. "... 
" And yet the attempt is made by some in the present 
day to revive the practice, unheard of until the eleventh 
or twelfth century, of making an intense act of wor- 
ship consequent on the consecration of the Elements, 
and directed towards a peculiar Presence of Christ 
Himself supposed to be produced thereby. Nay, it is 
represented (as in the Middle Ages of the West) as 
one very principal purpose, if not the supreme purpose 
of the entire Rite, to produce such a Presence as an 
object for adoration. And Christian men are encour- 
aged to resort to the sanctuary, without intending to 
take any further part in the Rite by communicating." 
Freeman denounces this, as a novelty at once ground- 



THE FATHERS OK THE EUCHARIST. 147 

less and fatal ; as subverting entirely the Apostolic 
theory of Christian worship, introducing in fact noth- 
ing less than Idolatry. ... "It has been abundant- 
ly demonstrated that, in the view of antiquity, and of 
the English Church, the Consecrated Elements are, in 
a profoundly mysterious, but most true sense, the 
Body and Blood of Christ ; but nevertheless, as not 
being identified with Christ Himself, nor containing 
Him personally, are not objects of Divine wor- 
ship. . . . That Christ is graciously, mysteriously, 
peculiarly present in the entire Rite, even as He was at 
the original Institution, is indeed to be most firmly 
held. But of Christ included under the Bread and 
Wine, as He told us nothing then, so do we know 
nothing now ; and if early writers, and even Litur- 
gies, seem on some few occasions to affirm it, this 
must be taken as the warm language of devotion, not 
as the precise utterance of exact theology." (Vol. II. 
pp. 180, 185, 186.) 

12. A few illustrations, chiefly from the ancient 
fathers, on this topic, before the manufacture of the 
famous popish dogma, are herewith added. Ignatius, 
the noble martyr-bishop of Antioch (A.D. 107), says, 
in one of his Epistles : " I delight not in the food of 
corruption, nor in the pleasures of this life ; 1 desire 
the bread of God, which is the Flesh of Christ, and 
His Blood 1 desire as drink, which is love incorrupti- 
ble." In another Epistle, urging the avoidance of 
schism, he uses such earnest words as these : " Hasten, 
therefore, to partake of the one Eucharist ; for there 
is but one Flesh of our Lord Jesus Christ, and but one 
Cup in the unity of His Blood ; one altar, one bishop," 



148 PAPALISM VERSUS CATHOLIC TRUTH. 

etc. Justin Martyr (A.D. 147), in his Apology to the 
Emperor, writes thus : " The bread and wine are called 
by us Eucharist ; which no one is allowed to take, but 
he who believes our doctrines to be true, and has been 
baptized in the laver of regeneration, for the remission 
of sins, and lives as Christ has enjoined. For we take 
not these as common bread and common drink. For 
like as our Saviour Jesus Christ, having been made 
flesh by the Word of God, had flesh and blood for our 
salvation, so we are taught that this food, which is 
blessed by the power of the word that cometh from 
Him, by conversion of which our flesh and blood are 
nourished, is the Flesh and Blood of Him, the Incar- 
nate Jesus." Irenseus, Tertullian, and Clement of 
Alexandria (in latter part of second century) give testi- 
mony to the same effect : — the first is a strong witness 
against the Romish perversion, believing, as he did, 
that the Body and Blood are verily and indeed taken 
in the Eucharist ; Tertullian says, " our body is fed 
with the Body and Blood of Christ, that our soul may 
be fattened of God ; and Clement affirms, that " the 
Blood of the Lord is twofold : the one natural or car- 
nal, whereby we are redeemed from corruption ; the 
other spiritual, whereby we are anointed ; and this is 
to drink the Blood of Jesus, to be partakers of the 
Lord's incorruptibility." Cyprian (middle of third 
century) in one of his Epistles, is very full on the sub- 
ject of the Cup in the Sacrament: " whereas Christ 
says, 1 1 am the true Vine, ' the Blood of Christ is 
surely wine, not water [as certain heretics taught]. 
Nor can it appear that in the Cup is His Blood, with 
which we are redeemed, if wine be absent, by which 



ATHAKASIUS AKD OTHERS QUOTED. 149 

Christ's Blood is represented." Cyprian held firmly 
to the belief, that there was in the Sacrament a real 
partaking of Christ, yet considered that there was still 
remaining the substance of the wine ; for, says he, 
" the blood of Christ is wine," i.e., that Cup which 
we drink, acknowledging it to be the Blood, is wine. 
Athanasius, the great theologian of the Early Church 
(middle of the fourth century), quoting St. John vi. 
16-63, observes : — " Christ distinguished between the 
flesh and the spirit, that, believing not only what was 
apparent, but also what was invisible, they might 
know that what He spake was not carnal but spiritual. 
For, to how many could His Body have sufficed for 
food, that this might be for nourishment to all the 
world ? But therefore He made mention of His As- 
cension into heaven, that He might draw them from 
understanding it corporally ; and that they might 
understand that the Flesh He spoke of, was heavenly 
food from above, and spiritual nourishment given 
them by Him." Jerome, Chrysostom, and Augus- 
tine (close of fourth century) teach sound Catholic doc- 
trine on this subject, as every student can ascertain by 
examination of the passages quoted by Bp. Browne 
from these eminent doctors and pastors. Theodoret, 
whom we have noted above (p. 136) speaks of the 
Lord, " who called His own Body food and bread, and 
again called Himself a Vine : He also honored the 
visible symbols with the name of His Body and Blood, 
not changing the nature, hut adding to the nature 
grace. . . . The mystic symbols depart not, after 
consecration, from their own. nature, for they remain 
in the former substance ; yet we understand what they 



150 PAPALISM VERSUS CATHOLIC TRUTH. 

have become, and believe and adore, as though they 
were what they are believed to be." * 

13. Sacrifice of the Mass. 

It is scarcely necessary to say much of anything fur- 
ther on this point at present. A few matters, how- 
ever, require some attention. P. Radbert (ninth cen- 
tury) and others, in following centuries (p. 132), to the 
Council of Trent (1564), were successful in bringing 
that gross, modern insult to the Catholic Church into 
shape, calling it by the now well-known epithet, tran- 
substantiation. There it must rest, until Rome re- 
pents and amends, or meets with retribution for the 
mischief and disgrace she has wrought. The Sacrifice 
of the Mass, being a necessary outgrowth of the papal 
Church's great manufacture just named, needs only 
small space for its refutation. As the Trent Catechism 
puts it, this so-called Sacrament was instituted by our 
Lord at His Last Supper. Record is made, without 
the slightest evidence or pretence of proof, that an 
" anathema (was uttered) against all who assert that 
it is not offered to God a true and proper sacrifice, or 
that to offer means nothing more than that Christ gives 
Himself to be our spiritual food." The Catechism- 
maker further says, that, at the Last Supper, the Lord 
" ordained the Apostles priests, and commanded them 

* These excerpts are taken from Bishop Browne's " Exposition 
of the Thirty-Nine Articles" (pp. 692-700). Bishop B. gives the 
original Greek and Latin of the authors quoted, with exact refer- 
ences to volume, page, etc., — a practice, by the way, of which 
popish controversialists do not approve, and which they almost 
uniformly ignore. (See p. 42.) 



POPISH BLASPHEMOUS FABLES. 151 

and their successors in the ministry to immolate and 
offer in sacrifice His precious Body and Blood." 
" The Sacrifice of the Mass is one and the same sacri- 
fice with that of the cross." " The priest offers this 
sacrifice in the Person of Christ," and " thus invested 
with the character of Christ, he changes the substance 
of the bread and wine into the substance of His real 
Body and Blood." 

14. No wonder if, with language of this sort forced 
upon true Catholics in England, indignation and even 
disgust found place in their minds and hearts. The 
English Liturgy had never been soiled by any such 
wicked perversions. No wonder that the Church was 
moved to speak, in the plainest terms, of popish cor- 
ruption of truth, and equally insolent efforts to gain 
additional power and consequence in England. Arti- 
cle Thirty One deals with the point in this wise : 
" The offering of Christ once made is that of perfect 
redemption, propitiation, and satisfaction, for all the 
sins of the whole world, both original and actual ; and 
there is none other satisfaction for sin, but that alone. 
Wherefore, the sacrifices of masses, in the which it 
was commonly said, that the priest did offer Christ for 
the quick and the dead, to have remission of pain or 
guilt, were blasphemous fables, and dangerous de- 
ceits" For readers and students who wish to inform 
themselves fully of early Church usage, in speaking of 
the offering or sacrifice in the Lord's Supper, and also 
of the frequent employment of the term " altar" (out 
of which term Romish writers strive vigorously to find 
support for their hateful dogma), Bishop Browne's 
excellent volume may properly here be recommended. 



152 PAPALISM VERSUS CATHOLIC TRUTH. 

15. Although satisfied that, in the preceding pages, 
are accurately yet briefly set forth the true meaning 
and import of " the Real Presence" in the Lord's 
Supper, we are not ignorant of the fact that other 
and more or less discordant views have been advo- 
cated by learned and godly men. The " high," or 
" advanced," ritualists— so designated— not being con- 
tented with what is plainly set down in the Prayer 
Book, and what has been given from Dr. Jarvis, 
Bishop Phillpotts, Bishop Browne, and others, have 
been and are desirous of securing, in the sacrament, 
acknowledgment of a mode of presence of the Lord 
which accords better with their minds as well as their 
feelings. They hold — to use the words of a late 
American Episcopal divine, Dr. James De Koven — 
that u the inward part of the Lord's Supper, the Body 
and Blood of Christ, are mysteriously, spiritually, but 
really, united to the Iread and wine, as I believe. ' ' 
This same learned gentleman, at the Episcopal Gen- 
eral Convention, in 1871, challenged those who did 
not accord with his views to a contest, by saying, " I 
myself adore, and would, if it were necessary, teach 
my people to adore Christ present on our altars, 
under the forms of bread and wine." The challenge, 
(wisely, we think) was declined, in view of all the cir- 
cumstances. In some of our large cities, " high" 
ritualists have churches and services arranged accord- 
ing to their notion of the fitness of things. The most 
" advanced" vocabulary is used, and the Prayer Book 
language is quite ignored. It is always low, or high, or 
solemn " mass," " matins," " vespers," " compline," 
" processionals and recessionals, " " hearing of confes- 



HIGH RITUALISM OF THE DAY. 153 

sions," " acolytes," " assistant crucifer," "censing 
the altar," with appropriate gorgeous robes, berettas, 
crucifixes, etc. A good many look with alarm on 
" high" ritualistic performances, as indicating self-w T ill 
pretty fully, and foreshadowing grave trouble in the 
near future. It may be noted, in this connection, that 
Dr. De K. (above referred to) died in 1879. In May 
of that year there was a " requiem mass" (of the most 
approved Romish style) performed in an Episcopal 
Church in Philadelphia, to the delight of the " ad- 
vanced" ritualists, and to the pain and vexation of 
Catholic Churchmen, who believe in obeying the law 
of the Church, in all respects, and deprecate the dis- 
loyal spirit which leads some of the clergy to the 
imitating or aping popish novelties and fraud. 

16. The number of books, large and small, written 
of late years, and the distinguished bishops and other 
clergy, who have taken part in this fruitful field of 
contention, show that there are men of all sorts and 
degrees, who have something to say, from the highest 
of the high advocates — as close to Rome as they can 
get without toppling over into her embrace — down to 
the baldest Zuinglian " no-presence" folk. If the 
reader be so inclined, and has time and spirit to go 
further, we refer him to treatises and discussions on 
the subject in the Works of Richard Hooker, Jeremy 
Taylor, and Daniel Waterland, and to the standard vol- 
umes of Joseph Bingham on " The Antiquities of 
the Christian Church ;" also, to Archbishop Wake's 
" Commentary on the Church Catechism," Philip 
Freeman's " Principles of Divine Service," John 
Keble's " Eucharistical Adoration," Dean Howson's 



154 PAPALISM TEESUS CATHOLIC TRUTH. 

" Before the Table' 5 — An Inquiry, Historical and 
Theological, into the true meaning of the Consecra- 
tion Rubric in the Communion Service of the Church 
of England — and Canon George Trevor's " Catholic 
Doctrine of the Sacrifice and Participation of the 
Holy Eucharist." 

17. Having already exceeded the limits which we 
had marked out for the present volume, we are com- 
pelled reluctantly to omit several topics of interest and 
moment. We refer especially to " Auricular Confes- 
sion," and " Celibacy of the Clergy." These form 
an integral part of the Romish system, and in their 
practical working show forth some of its most odious 
results. It is almost impossible to find fitting words 
by which to describe the horrible, devilish institution 
of " the confessional," u that cursed tribunal (as one 
vigorous writer terms it), with a priesthood in deadly 
hostility to the integrity of every natural human rela- 
tionship." It is chiefly to be detested, because of its 
necessary connection with subjects, and matters, which 
no honest, decent, right-minded woman, no young 
girl, in her modest simplicity and guilelessness, can 
listen to, from a Romish priest, without being liable 
thereby to be most grossly insulted by a foreign man's 
looks and words. Ryder and his sort say, " the con- 
fessional is a court, in which the penitent is accuser 
and accused, and the confessor judge," — as if such 
vague, meaningless words touched the real point at 
issue ! Bishop Browne (" On the Articles," p. 592- 
596) speaks plainly and forcibly of the systematic and 
compulsory confessional system of the Romish Church, 
followed by absolution and penance. The Trent Coun- 



CONFESSIONAL AND ADJUNCTS. 155 

cil curses heartily all who deny it to be a "sacra- 
ment," and necessary to salvation. For a full and 
clear setting forth of the subject, see Dr. W. E. Jelf's 
u Examination into the Doctrine and Practice of Con- 
fession" (8vo, pp. 254, 1875). We quote a single 
passage, as to the great danger and gravity of the 
crisis now before the true Catholic Church in Eng- 
land : u The confessional is opening in this our hith- 
erto happy country that same source of superstition 
which has flooded so many papal countries — notably 
France, Spain, and Italy — with infidelity, even in 
minds not naturally indisposed to religion, by pressing 
Christianity on men's homes and hearts in a form 
deeply repulsive and utterly untrue. Christianity has 
no greater enemy than the confessional, perhaps none 
so great. Infidelity has no greater friend, perhaps 
none so great as the confessional. In its bearing, too, 
on individual religion its work of demoralization is 
complete. It dries up the springs of real religion, fills 
up its wells with rubbish ; it paralyzes the energies of 
individual spirituality, and makes faith nothing more 
than reason limping in a priest's footsteps, or reluc- 
tantly dragged along by a heavy chain — nothing more 
than reason bowing its neck to the ground and letting 
a priest put his foot upon it, instead of walking in the 
knowledge of God, with the uplifted face and the 
firm, free step of spiritualized, evangelized intelli- 
gence." 

18. The " Celibacy of the Clergy," while it may 
be claimed that it has advantages over the Catholic 
Church's liberty of choice belonging to her priesthood, 
is a cunning scheme for securing allegiance to Rome 



156 PAPALISH VERSUS CATHOLIC TRUTH. 

and her creed. Bishop Browne goes quite at large 
into the subject. He gives both the arguments in 
favor of celibacy, and the stronger arguments which 
demonstrate that marriage of the clergy is divinely 
sanctioned and blessed. As a matter of expediency, 
it is well no doubt, in various cases, for a clergyman 
to live a celibate life ; but to make it compulsory, in 
each and every instance, is simply outrageous tyranny. 
Priests of Rome are but human beings after all ! and 
there is no good reason ever yet given why they should 
not have the consolation as well as protection of a 
Christian home, with wife and children. St. Peter 
had a wife, and she was (history tells us) of much ser- 
vice and comfort to him, in his labors for Christ and 
the Church. Is any pope or priest, then, rightly to 
be compelled not to have a lawful wife ? and is the 
utterly disgraceful record of foul, beastly lives of 
shame and crime to go on and increase year by year ? 
The writer quoted above says truly, that " the poison 
of sacerdotal education and enforced celibacy is the 
slow poison which carries foul infection through the 
veins even of the best, but, in the baser and impure, 
stealthily rots out all that came in with a mother's 
milk or blood of Adam, and only leaves the serpent's 
virus to animate a human frame !" — " Shall I not 
visit for these things ? saith the Lord ; and shall not 
My soul be avenged on such a nation as this J" 

19. In conclusion, we ask the reader's indulgence 
for some parting words. It is evident to all, who use 
their eyes and brains, that there is no system in the 
world like the papal system. It challenges the entire 
race of mankind. Its claims have no limitations. Its 



THE GREAT CRISIS AT HAKD. 157 

aim is to secure absolute and complete despotism over 
every human being, in body and soul. This was 
openly avowed by Pius IX. in 1851, in an allocution 
to his cardinals, wherein he says, " he hath taken this 
principle for basis, that the [Romish] Catholic Relig- 
ion, with all its Rights, ought to be exclusively domi- 
nant, in such sort that every other worship shall be 
banished and interdicted." This is the ground too, 
taken by the Council of Trent, more than three hun- 
dred years ago, and has never been disavowed, that 
the jurisdiction of the papacy reaches to civil officers 
even though created by imperial or royal authority, 
and is rightly exercised over cleric or layman, by 
whatsoever dignity pre-eminent, be he Emperor or 
King. All persons whatsoever may be punished, and 
if contumacious, may be smitten with the sword of 
Anathema. The lovers of right, and the believers in 
God's Holy Word, and God's truth therein written 
and interpreted for mankind by God's One Holy Cath- 
olic Church, in the Catholic Creed, have no alternative. 
They must accept the papal monarchy, as it exists, and 
as it has written itself in the blood of myriads of mar- 
tyrs, or they must fight the good fight of faith and 
obedience to God's truth, at any and every cost. 

20. Let no one think, for a moment, that this is a 
light matter. Let not the pious Presbyterian, or Bap- 
tist, or Methodist, or the member of any one of the 
hundreds of Protestant sects, or churches (as they are 
termed), deceive himself. God's Word, and God's 
people for first five hundred years, know of only one 
true Church of Christ our Lord. This must be found, 
and recognized, and honestly obeyed, by all who pro- 



158 PAPALISM VERSUS CATHOLIC TRUTH. 

fess and call themselves Christians, if it be expected 
to meet and overcome Rome. The managers of papal 
affairs are wiser in their generation. They keep out 
of sight the janglings and discords among themselves ; 
but unite heartily in the resolve to crush out " here- 
tics" and " schismatics" from off the face of the 
earth. They do not, as yet, avow their full purpose 
in regard to the work to be done by them in these 
United States ; but, the establishing a new University 
at Washington, increase in the number of their schools, 
and colleges, continually getting into the newspapers 
and meddling with politics, persistent efforts to obtain 
grants of public money for sectarian uses, and espe- 
cially to obtain control of and Romanize the Public 
Schools of the land, show clearly enough that they 
mean (if they can) to conquer this great Republic, and 
to bring it into submission and subjection to the Pope 
and the Jesuits and to the latest creed of Trent and 
the Vatican. Does it not, then, behoove every one, 
who values " the liberty wherewith Christ has made 
us free," to bestir himself and watch what the tyrant 
" papalism" is striving to accomplish here ? 

21. Would God that the " One Holy Catholic 
Church" were truly and effectively what she ought to 
be ! Would that she were contending for the true 
faith, by united effort, under the blessing and support 
of her Divine Head ! If the wretched discords of 
Christendom, its divisions, its continual denial, in 
practice, of the Unity of the Church, its lack of faith, 
zeal, and courage, were removed, and we were, as 
Christ's people once were, " of one heart and one 
soul," then indeed we might expect the blessing of 



PRAYER FOR UtflTY. 159 

the Lord to rest upon His Church, and schism and 
heresy, whether popish or otherwise, might be forever 
driven away.— And finally, as a last word, let every 
one join heartily in this supplication, from the earliest 
Anglican Liturgy (1549) : " O God the Father of 
our Lord Jesus Christ, our only Saviour, the Prince 
of Peace : Give us grace seriously to lay to heart the 
great dangers we are in by our unhappy divisions. 
Take away all hatred and prejudice, and whatsoever 
else may hinder us from godly Union and Concord : 
that, as there is but one Body, and one Spirit, and one 
Hope of our Calling, one Lord, one Faith, one Bap- 
tism, one God and Father of us all, so we may hence- 
forth be all of one heart, and of one soul, united in 
one holy bond of Truth and Peace, of Faith and Char- 
ity, and may with one mind and one mouth glorify 
Thee ; through Jesus Christ our Lord. Amen." 



Review and Synopsis of Pakt II. 

Following the plan adopted in regard to Part L, we give here 
a condensed view of the matters dealt with in Part II. We be- 
lieve that the reader will find it to be convenient and helpful. 

1. Some preliminary remarks as to the history, etc., of the 
papacy, from the sixth century onward to the Vatican Gathering, 
1870 (p. 67, 68). Rome's great alternative, and the prospect be- 
fore the Catholic Church in the future (p. 69, 70). 

2. Holy Scripture, the Word of God, how treated by papists 
(p. 71, 72). Shocking insolence in attempting to set up an " un- 
written Word of God/' as equal in authority (in fact superior) to 
the Books of the Bible (p. 72). 

3. Insulting language as to Holy Scripture, and " unwritten 
traditions" (p. 72, 73). Creed of Pope Pius IV. quoted, in regard 
to the Bible (p. 75). Defiant attitude of popish Church towards 
Holy Scripture (p. 75). 

4. Pope Leo I. quoted (p. 76). Also Dr. Todd's " Testimony 
of the Fathers" on this subject (p. 76). Romish boasts as to 
scholarship, etc. (p. 77). Translations hated and feared by pa- 
pists in power (p. 77). Rheims and Douay Versions made under 
compulsion (p. 78, 79). Sixtus Fifth's ridiculous Latin Vulgate. 
Also, Clement VIII. (p. 79). 

5. Romish bitterness against "private judgment," etc. (p. 
80). Position of Catholic Church in England and America on 
this subject (p. 80, 81). 

6. Definition of " Catholic Church" (p. 82, 83). " Unity" of 
the Church (p. 83). Authorities quoted (p. 83, 84). Papal arro- 
gance and preposterous claims and pretences (p. 84, 85). 

7. The Church of England, position as to Rome, and Prot- 
estants generally (p. 86, 87). Outline of Anglican Church his- 
tory from second century onward (p. 87-95). Romish encroach- 
ments (p. 88-91). Resisted successfully (p. 90-92). 

8. Archbishop Parker's consecration (p. 90). The popish 
scheme of denying validity of Anglican orders (p. 91, 92). Lin- 
gard quoted : Nag's Head Fable and Lambeth Record (p. 92, 93). 



REVIEW AND SYNOPSIS. 161 

Papist intrusion into England (p. 94, 95). The Protestant Epis- 
copal Church in the United States (p. 95, 96). Position of Re- 
ligious Organizations in the United States (p. 96, 97). 

9. Ignatius Loyola's work (p. 99, 100). Secreta Monita, (p. 
101). The Jesuit Society, origin and need of (p. 98, 99). The 
Society a wonderful creation : position and power of the Jesuits 
(p. 100, 101). Pope's attempt at bravado, etc. (p. 102). Unified 
Italy (p. 103, 104). Jesuit scholarship, etc. (p. 104, 105). Some 
good men, etc. (p. 105, 106). 

10. Ganganelli's great effort in suppressing the Society (p. 
107-109). Apparent success, but real failure (p. 109, 110). Jesuits 
a necessity for Rome's plans and purposes (p. 110, 111). 

11. Idolatry of the Church of Rome ; Cultus of the Virgin 
Mary (p. 112-124). Latvia, Dulia, Hyperdulia, what ? (p. 113). 
Nicholas Wiseman's pompous outburst (p. 113, 114). Trent 
Catechism quoted, teaches idolatry, etc. (p. 114). 

12. Adoration of the Virgin Mary (p. 114). Bp. Phillpotts's Let- 
ters to Charles Butler (p. 115, 116). Quotations of worship paid to 
the Blessed Virgin (p. 116). Thorndyke and Mountague quoted 
(p. 116, 117). Due reverence proper (p. 118). " Pio Nono's 
Prayer Book," and other Romish Books of Devotion (p. 119, 120). 

13. Worship of Images and Relics (p. 120, 121). Palmer's Letters 
to Wiseman (p. 122, 123). Claim for modern miracles (p. 124). 
Dr. Jarvis quoted (p. 125). 

14. Purgatory, Satisfactions, Indulgences (p. 126-130). Strange 
perversioDS, etc. (p. 127-129). Sale of Indulgences (p. 129). 
Church of England's emphatic language (p. 131). 

15. Romish Transubstantiation (p. 132, 133). The Holy Eucharist 
in primitive times (p. 132). Author of the barbarous Latin term 
(p. 133). Rome's mode of proceeding an insult to Christians 
(p. 134). Trent Council, and " anathemas" (p. 135). Pretences as 
to " is," and its force (p. 135, 136). 

16. Dr. Pusey and Co., strange sophistry (p. 136). Theodoret 
referred to (p. 136). Also, G. S. Faber and Abp. Tillotson (p. 
137, 138). Wild perversion as to God's omnipotence (p. 138, 139). 
Berington and Kirk, and Romish disputants (p. 139, 140). Philip 
Freeman's valuable work (p. 141). "Elemental annihilation" 
(p. 142). 

17. " The Real Presence" as taught and held by the Catholic 
Church (p. 142, 143). Church of England's teaching (p. 143). 



162 PAPALISM VERSUS CATHOLIC TRUTH. 

Milner's impudence (p. 143). Dr. Jarvis's clear statements (p. 
143, 144). Also those of Bp. Phillpotts and Philip Freeman 
(p. 145-147). 

18. Illustrations from ancient fathers, Ignatius, Justin "Martyr, 
Irenseus, Cyprian, Athanasius, Chrysostom, etc. (p. 147-150). 

19. Sacrifice of the Mass, according to papists (p. 150). Plain 
language of Anglican and American Churches (p. 151). Larger 
course of reading recommended (p. 152). 

20. Other and discordant views of "high" or "advanced" 
ritualists in these days (p. 152, 153). What is to be the outcome? 
(p. 152). Authors and books noted for consultation by students 
(p. 153). 

21. Auricular Confession and Celibacy of the Clergy, and evil 
results (p. 154-156). Some parting words of warning and en- 
couragement (p. 156, 157). Appeal to Christians for union and 

.concord (p. 157, 158). A Prayer for Peace and Unity (p. 158, 159). 



ECUMENICAL COUNCILS. 163 



First Four General Councils of the Catholic Church. 

1. Council of Nice (Bithynia) : Summoned by the Emperor 
Constantine to meet on Pentecost, June 14, A.D. 325. There 
were 318 bishops present, with very numerous clergy and laity 
(perhaps in all some 1500). The Council was occupied specially 
with crushing out the Arian heresy. The great Athanasius was 
present, though supposed to be only twenty to twenty three 
years of age. Twenty canons were adopted, and the session 
closed on the 25th of July. 

2. Council of Constantinople : Summoned by the Emperor 
Theodosius I., May, 381, purely Eastern, especially for the new 
capital city. The fathers present numbered 150. Important 
additions were made to the Creed, i.e., the deity of the Holy Ghost 
and His procession from the Father, etc. Hence, the Niceno- 
Constantinopolitan Creed, commonly called the Nicene Creed, is 
the Faith of the Holy Catholic Church. Seven canons were 
adopted. 

3. Council of Ephesus (Asia Minor) : Summoned by the Em- 
peror Theodosius II., June, 431 ; sat until July 31. About 150 
to 160 members present. A conference of members was held 
later. Finally dissolved in October. Though too noisy, violent, 
and discreditable, the Council succeeded in condemning the heresy 
of Nestorius, and passed eight canons. The Latrocinium (or 
" Robbers' Meeting"), some years later, consisted largely of ex- 
cited, uncontrollable monks and persons of that sort. 

4. Council of Chalcedon (on the Bosporus, opposite Con- 
stantinople) : Summoned by the Emperor Marcian, October 8, 
451 ; some 500 or more members present, and was in session till 
November 1. Eutychian mischief, caused by the Latrocinium 
(449), was dealt with. Thirty canons were adopted, the twenty- 
eighth being specially noticeable, giving Constantinople (as 
" New Rome") the second patriarchate (see p. 53). 

[gsP 33 Let the reader take note that the bishop of Rome was not 
present at either of these Councils, and had nothing to do with 
the calling of them, or taking any part of moment in the conclu- 
sions arrived at. For meddlesome efforts of Leo L, see pp. 52, 53. 

5 and 6. Two subsequent councils are generally accepted as 
ecumenical, viz., Second of Constantinople, summoned by Em- 



164 PAPALISM VERSUS CATHOLIC TRUTH. 

peror Justinian, 553, mainly confirmatory of the Councils of 
Ephesus and Chalcedon ; and the Third of Constantinople, held 
by order of Constantine Pogbnatus, 680, which condemned the 
Monothelites. 

The Council of Sardica (344) in Illyria undertook to entrust the 
bishop of Rome with a certain limited power of receiving ap- 
peals. The " Sardican Canons" (third, fourth, fifth, especially) 
gave impetus to the conceit of the bishop of Rome possessing a 
kind of power over other bishops. The later popes were not slow 
to avail themselves of the opportunity thus opened to them by 
these canons, which Dr. Barrow forcibly characterizes as " the 
most unhappy that ever were made in the Church.' ' 



II. The Great Heresies of Early Church History. 

1. Avian (so called from Arius, presbyter of Alexandria). It 
denied the eternal deity of the Son by saying that He was of a 
like or similar nature with the Father, not of the same nature. 
The Nicene Council gave its testimony, and insisted on the dftoovcia 
(homoousia), the consubstantiality of the Father and the Son, 
condemning the ojuolovgio. (homoiousia). Arius taught that the 
Lord Jesus was not perfect man in body and soul, but that the 
Divine Word Myog) was in place of the soul. This last was 
known as the Apollinavian heresy. 

2. Nestorian heresy (so called from Nestorius, bishop of Con- 
stantinople). Disliking the term Theotokos, or Deipara (as ap- 
plied to our Lord's mother), Nestorius held that the Man Christ 
Jesus could only derive His birth from His earthly parent, thus 
denying the union of the two natures of God and Man in the 
Person of Christ. The Council of Ephesus declared that Christ 
was but one Person, in whom two natures are intimately united, 
but not confounded. 

3. Eutychian (or Monophysite) heresy, so called from Eutyches, 
a presbyter in Constantinople. This was the opposite extreme 
of the Nestorian, affirming that the divine and human natures of 
Christ, being originally distinct, became afterwards only one na- 
ture. The Council of Chalcedon declared the Catholic doctrine 
to be that, "in Christ two distinct natures are united in One 
Person, without any change, mixture, or confusion/ ' 



THE EARLY FATHERS, E1C. 165 



III. Chief Fathers and Writers of the First Five 
Centuries. 

(Approximate Date as to when nourishing.) 

Apostolic Fathers (to A.D. 100, and beginning of Second Cen- 
tury.) 

Clement of Rome 80-90 

Ignatius 107 

Polycarp 108 

Justin Martyr 150 

Theophilus 168 

Athenagoras 170 

Tatian 170 

Irenaeus 190 

Clement of Alexandria 200 

Tertullian 210 

Origen 235 

Cyprian 250 

Arnobius 300 

Lactantius 310 

Eusebius 315 

Athanasius 350 

Cyril of Jerusalem 360 

Epiphanius 370 

Basil 374 

Gregory Nazienzen 374 

Ambrose 385 

Chrysostom 398 

Jerome 400 

Augustine 410 

Cyril of Alexandria 425 

Theodoret 425 

Hilary 425 

Vincent of Lerins 434 

Socrates 440 

Sozomen 440 

Prosper 444 



INDEX. 



A. 

Acacius of Constantinople, 46. 

Additions to and changes in the popish creed, 37, 38, 41, 42, 45. 

Adoration of the Blessed Virgin Mary, 117, 118. 

" Advanced, " " high" ritualism and ritualists, 56, 152, 153. 

Ambrose, quoted, 22, 31, 52, 137, 140. 

Anathema (accursed), free use of, 24, 43, 46, 135, 157. 

Anglican orders, 90-93. See Lingard. 

Anglo-Saxon people and spirit, 85, 88, 89. 

Antioch, St. Peter bishop of, 16. 

Aqua viva, General of Jesuits, 100. 

Apostles, " successors' * of, 19. 

Articles, XXXIX., quoted, 131, 142, 143. 

Assumptions, Assertions, etc., easy to be made and abundant, 

17, 18, 20, 37-39, 42, 60. 
Athanasius, the great theologian, in Rome, how treated, 36 ; 

quoted by Theodoret, 137 ; on the Eucharist, 149. 
Augustin, in England, 87, 88. 

Augustine, famous Latin father, 31, 45, 76, 140, 149. 
Auricular Confession, what it is, 154. 
Authorized Version of the Bible (1611), 78. 
Avignon, popes in, 46. 

B. 

Babylon, St. Peter in, 16, 17. 

Barrow, Dr. Isaac, great work of, 32 ; quoted, 26, 31, 32, 42, 

53, 59. 
Bartholomew, St., Massacre on day of (1572), 61. 
Basil, the Great, quoted, 31, 76, 137. 
Bellarmine, Jesuit doctor, 41, 104, 122, 130. 
Berengar, 54, 142. 



168 IKDEX. 

Berington and Kirk, " Faith of [R.] Catholics," 33-43 ; style of 
controversy, 34-38 ; great assurance, pretence, garbled ex- 
tracts, etc., 41-43 ; on transubstantiation, 139. 

Bible, how treated by papists, 71, 72 ; join tradition, i.e., " un- 
written word," to the written Word of God, as being equal in 
authority, 72 ; disparage and insult the Bible, 72, 73 ; wicked 
words against by Trent and the Vatican, 74, 75 ; papists taught 
to hate all translations of God's Word, 77, 78. 

Binding and Loosing, 25. 

Bingham, Joseph, " Antiquities,' ' etc., referred to, 39, 40, 153. 

Boniface VIII. , pope, 24, 67. 

Bossuet, " Eagle of Meaux," quoted, 41. 

Bright, Dr. W., quoted (" First Four General Councils"), 53, 68. 

Britain, the Church in, 87. 

Browne, Bishop H., excerpts from his valuable work on the 
XXXIX. Articles, 147-150, 154. 

Busenbaum, H., 11. 

Butler, Charles, Bp. Phillpotts' Letters to, 49, 115, 116. 

C. 

" Cases of Conscience," 101. 

Catechism of Trent teaches idolatry, 114, 115 ; on " honor and 

invocation of saints," 123 ; sacrifice of the mass, 150. 
Catholic Church, the, 82-84 ; unity in faith and work to be 

sought, 83, 84 ; prayer for, 158, 159. 
Celibacy of the clergy, 154-156. 

Chalcedon, Council of (451), Leo's legates at, 52, 53, 163. 
Challoner, [Romish] " Catholic Christian Instructed," 44. 
Christendom, sad state of, 158. 

Chrysostom, the noble bishop, quoted, 32, 52, 137, 149. 
Church Catechism, quoted, 145, 146. 
Church of England, true position and rights, 86-97. 
Clement, bishop of Rome, 15. 
Clement of Alexandria, 76, 148. 
Clement VIII., bungling pope, 79. 
Clement XIV. See Ganganelli. 
" Concubines and harlots" allowed, 130, 131. 
Confessional, dangers of, 154, 155. 
" Confirm," " stablish," meaning of, 27, 28. 
Constance, Romish council of (1414), 142. 



INDEX. i6& 

Constantinople, see of, Dr. Bright's remarks on, 53 ; councils 

held in, 163. 
Cook, Canon, quoted, 17. 

Councils, the Four General or Ecumenical, 163. 
Coverdale's Bible, 78. 

Coxe, Bishop A. C, " Institutes of Christian History,' ' 92. 
Cranmer, Abp., quoted, 144. 
Cultus of the Virgin. See Mary, Saint. 
Cusanus, Cardinal, quoted, 26. 

Cyprian, martyr-bishop, quoted, 31, 32, 36, 51, 76, 140, 148. 
Cyril of Alexandria, 32, 52, 76, 140. 
Cyril of Jerusalem, 76, 

r>. 

Dark Ages, 67, 68. 

Decretals of popes, forged, 11, 61. 

Denominations or churches, rights of, under laws of United 

States, 96. 
DeKoven, Dr. J., views of, 152 ; " requiem mass" for, 153. 
Dens, Peter, 11, 122. 
Devotion, Books of Romish, 119, 120. 
" Discipline of the Secret," 140, 141. 
Dogmas of Trent and the Vatican, 10, 11, 23-25, 42, 69, 74, 96, 

133, 135. 
Dominicans and Franciscans, Southey's verdict, 99. 
Donation of Constantine, forged, 11, 61. 
Douay Bible (1609), 78, 79. 
Dulia, what ? 113, 121. 

E. 

Edward VI., reign of and progress of affairs, 90. 

" Elements" of bread and wine in the Lord's Supper, 144, 145. 

England, Church of, 86-95 ; national church, by whom founded, 

87, 88 ; papist schemes against, 89, 92 ; Articles of quoted, 131, 

142, 143. 
Ephesus, Council of (431), 163. 
Epiphanius of Cyprus, referred to, 35. 

Eucharist, Holy, discordant views of the day respecting, 152. 
Eusebius, the historian, 35. 
Evil motives not imputed, 10. 



170 ItfDEX. 



F. 



Faber, G. S., on claim of pope Victor I., 51 ; on transubstantia- 
tion, 137. 

Facts and truths sought for, 10. 

Fathers, early, testimony of, 31, 32 ; quoted, as to primitive doc- 
trine of the Lord's Supper or Holy Eucharist, 147-150. 

Fault-finding by Berington and Kirk, impertinent, 39, 40. 

Felix II. and fatal year of schism (484), 46. 

Fisher, bishop, quoted, 128, 129. 

Forgeries, popish, 11. 

Freeman, Philip, on popish and on Catholic teaching as to the 
Holy Eucharist, 141, 142, 146, 147, 153. 

G. 

Ganganelli, pope Clement XIV., murdered, 107. See Jesuits. 

Gelasius II., pope (1118), quoted, 140. 

Gladstone, W. E., quoted, 12, 25, 95. 

Gospel texts, claimed by papists, fully examined, 21-32. 

Greek and Oriental Churches, 44, 45. 

Great papal schism (1378-1417), 46. ■ 

Gregory I. (pope), 52, 87. 

Grier, Dr. R. , exposure of Milner, 43. 

" Guide (i.e., popish) necessary," 40. 

H. 

Hagenbach, referred to, 111, 133. 

Hammond, C. E., Liturgies, Eastern and Western, 40. 

Hart, Richard, " Ecclesiastical Records" referred to, 88. 

" Head of the Church," the Lord appointed none, 20. 

Headship and supremacy claimed for St. Peter, 19, 20. 

Henry VIII. (England), 89, 90. 

Heretics, 11 ; to be exterminated, 10, 45, 53, 85, 97, 130 ; great 

heresies and heretics of early ages, 163. 
Hildebert of Tours, 133. 
Hosius, Cardinal, referred to, 45. 
Howson, Dean, " Before the Table," referred to, 153. 
Huguenots, slaughtered, 61. 
Humbert, king of Jtaly, and the pope, 104. 
Hyperdulia, what ? 113, 121. 



INDEX. 171 



I. 



Idolatry of Church of Rome, patent to all men, 112, 113 ; at- 
tempted befooling people by distinctions, etc., 113. 

Ignatius, on the Eucharist, 147. 

Images and relics worshipped, 120-122. 

Immaculate Conception of the Virgin Mary (1854), 37, 42. 

Infallible interpreter, 75. 

Infallible teaching, 38 ; useless, 41 ; Dr. Todd's statement, 76. 

Inquisition, murders by the, 58, 61. 

Invocation of saints, 123. 

Irenaeus, 35 ; on the Eucharist, 148. 

"Is," pretence as to meaning of, 136. 

Italy, and her course, 103 ; king and kingdom of, hateful to 
pope and Jesuits, 103 ; " unified" Italy, 103, 104. 



James, Thomas, " Bellum Papale," 79. 

Jar vis, Dr. S. F., " Reply to Milner," 43 ; forcible words of, 93 ; 
experience as to two heads of John Baptist, 125 ; on the Real 
Presence, 144. 

Jelf, Dr. R. W., on Confessional, its dangers, etc., 154. 

Jerome, referred to, as to St. Peter being in Rome, 18, 28 ; on 
the Eucharist, 149. 

Jesuits, Society of, when founded, 98, 99 ; opportune time, 99 ; 
rapid increase causes alarm, 101, 102 ; training and skill, 104 ; 
as to honesty, being good men, etc., 106 ; made away with pope 
Clement XIV., 107 ; suppressed by pope C, 1773 ; resurrected 
by Pius VII., 1814, 107-110 ; expelled by all nations and peo- 
ples (except United States of America), 108 ; Brief for their 
suppression, 108, 109 ; wealth and power, 109, 110 ; too neces- 
sary to Rome to be dispensed with, 110 ; who can see the end as 
yet? Ill ; books well worth consulting, 111. 

Jewell, Bishop, challenge to papists, 47 ; Apology for the Church 
of England, 47. 

Jews, an active, busy race, 13, 14. 

John, St., no " successor," 19. 

John the Baptist, St., two heads of, 125. 

Julius, bishop of Rome, conduct of towards Athanasius, 36. 

Justin Martyr, referred to, 35 ; on the Eucharist, 148. 



1TZ IHDEX. 



K. 



Keble, John, on " Eucharistical Adoration/' 153. 

Kenrick, P. R., on petra, i.e., (as he held) St. Peter's " confession 

of faith," 23 ; assault on Anglican Church orders, 92, 93. 
Keys, Power of the, 25, 26. 

Ii. 

Lambeth Register, 93. 

Lanfranc (eleventh century), 133. 

Lateran Council (1216), work of, 130. 

Latria, Dulia, Hyperdulia, what ? 113, 121. 

Latria (honor due to God) given to relics, etc., 122. 

Laynez, Jesuit general, 100. 

Leo I. bishop of Rome, character and efforts, 52, 53, 67 ; ex- 
travagant words of, 53 ; services to the people of Rome, 53 ; on 
value of Scripture doctrine, 76 ; Leo's legates, 52. 

Leo X., pope, course of, 129. 

Leo XII. , slanders vernacular translations of the Bible, 73. 

Leo XIII., and liberty of conscience, 103. 

Lightfoot, Bishop, quoted, 15. 

Liguori, A., " Glories of Mary," etc., 11, 122. 

Lingard, the Romish historian, upholds the validity of Anglican 
orders, 93. 

Linus, bishop of Rome, 15. 

Littledale, Dr., determined foe of popery, 56. 

Liturgies, Ancient, 39, 40. 

" Lovest thou Me ?" 28-32. 

Loyola, Ignatius, founder of the Jesuits, 99, 100. 

Luke, St., Berington and Kirk's impudent fling at, 40. 

Luther, Martin, translation of the Bible, 77. 

Lying and lies, 56, 57, 58, 61, 144. 

M. 

Magna Charta, 89. 

" Manducation," 141. 

Manning, H. E., " temporal sovereignty of popes," 25. 

Martyrdom of St. Peter and St. Paul, 18. 

Mary, St., the Virgin, worshipped, 115-118; "superabundant 

satisfactions" of, 115 ; cultus of, found everywhere, 117, 118 : 

fit reverence due to, 118. 



INDEX. 175 

Mary (" bloody Mary"), queen, 90. 

Mass, sacrifice of, what it means, 150, 151. 

Maynooth, popish college, grant to, 94. 

Mediseral Ages and Church, 34, 46, 55, 61, 67. 

Mendham, Dr. J., referred to, and quoted, 111, 114, 131, 136. 

Middle Ages and Dark Ages, 67. 

Milner, John, Romish controversialist, character and work of, 

43, 44 ; " triple brass and effrontery" of, 45 ; assault on Bp. 

Jewell, 47 ; dishonesty and ignorance, 49 ; on indulgences, 

satisfactions, etc., 126, 129 ; scored by Dr. Jarvis, 144. 
Miracles, modern, affirmed to be abundant in Romish Church, 

124, 125. 
Mountague, Bp., quoted, as to idolatry in Church of Rome, 117. 
Murder, when allowable, 58. 

N. 

Nag's Head, pretended ordination, 92. 

Newman, John Henry, pervert to Rome (1845), remarks on his 
career, books, etc , 54 ; appellative for Jesuits, 55 ; on devel- 
opment of doctrine, 55 ; on lying, 58 ; on Romish miracles, 
124 ; specious fallacy, as to " Protestant assumption," 125. 

Nicene Creed, 44, 71. 

Nice, Council of (325), 163. 

O. 

" Old Catholics" movement, 69. 

Omnipotence of Almighty God, what it is, and what it is not, 

138, 139. 
Origen, quoted, 35, 36, 76. 

P. 

Pallavicini, quoted, 131. 

Palmer, William, "Letters to N. Wiseman," on Romish errors, 
etc., 120 ; on idolatry largely practised, 120-125. 

Papal intrusion into England, 94, 95. 

Papal court, corruption of, 46. 

Papal monarchy and tyrants, 25, 34 ; papal monarchy, 56, 67, 
72, 98. 

Parker, Archbishop of Canterbury, 90. 

Paschal and Martin Y., " high talk," 89. 

Paul, St., Epistle to the Romans, 15 ; in Rome, 16, 18 ; Epistles 



174 INDEX. 

of, 16 ; no " successor," 19 ; rebukes, St. Peter, 27 ; said to be 

"subordinate," 28; faulted by B. and K., 39, 40; visited 

Spain, very possibly, 87 ; martyred, 87. 
Pearson, Bishop, " Exposition of the Creed," quoted and refer- 
red to, 15, 32, 83, 118. 
Pentecost, a great feast, 13, 14. 
Persons, no attacks on, 10. 
Peter, St., question as to his connection with the Church in 

Rome, 15 ; no certainty, 16 ; accepted tradition that he went 

to Rome and died there, 16-18 ; query as to " successors," 18 ; 

Petros and petra, meaning of, 21-23 ; primacy, what it was, 24 ; 

said to be superior to St. Paul, 27, 28 ; the Lord's question to, 

28-30 ; closing years of, 30 ; " merits" of, 60. 
Peter of Blois, 133. 
" Petrine Claims" (Littledale), 56. 
Phillpotts, Bishop, Letters to Charles Butler, 49, 115, 116 ; on 

idolatry of papists, 115, 116 ; quotes Bishop Fisher, 128, 129 ; 

on the Real Presence, 145. 
" Pio Nono's Prayer Book" (Milner), full of idolatrous language, 

119, 120. 
Pius IV., Creed of. 38, 75, 126. 
Pius VII., 46 ; resurrected the Jesuits (1814), 110. 
Pius IX., daring words of, 156, 157. 
" Plain Reasons" (Littledale), 56. 
Pontiff, Roman, "infallible," 24. 
Pope's infallibility (1870), 37, 75, 139. 
Pope's intervention desired by some, 93. 
Pope's supremacy, Dr. Barrow on, 59 ; revelation from God 

needed to establish, 59. 
Popish priests infallible teachers, 38, 39. 
Porter, President, on Jesuit education, 111. 
Portugal, Don Carlos snubbed by the pope, 104. 
Power of the Keys, 25, 26. 
Pretensions, wicked, 39, 40. 
Primacy of St. Peter, 24. 
"Private judgment," hated by Romish hierarchy, 80; Holy 

Scripture slandered by popish disputants, 80, 81. 
" Privileges of Peter," 18, 28. 

Protestant Episcopal Church in the United States, 95, 96. 
(t Protestant heretics," 45, 96, 97. 



IKDEX. 175 

Purgatory, Romish, why invented, 126 ; Baltimore Catechism 

quoted, 128. 
Pusey, Dr., strange statement and argument, 136. 

Q. 

Queen Elizabeth of England, 90-92. 

R. 

Radbert, Peter (ninth century), 150. 

Ratramn's book, valuable, 132. 

"Real Presence,' ' popish view condemned, 142, 143; the true 
doctrine, 143. 

" Received," " delivered" (St. Paul), popish notion of, 39. 

Relics, worshipped, 122. 

Religious orders in Romish Church, 99, 101. 

Review and Synopsis, Part I., 62-64. 

" " " II , 160-162. 

Rheims New Testament, on St. Paul's rebuking St. Peter, 27. 

Rheims Version of New Testament, 78 ; Douay Version of Old 
Testament, 78, 79. 

" Rock," who or what meant by this ? 21, 22. 

Rome, planting of Church in city of, 13-15 ; made up of Jews 
and Gentiles, 15 ; " spots of light" in history of, 68. 

Romanists, English, numerous and strong, 94, 95. 

Romish system of religion, popery, papalism, etc., 9-11, 69 ; 
" biding its time," 97. 

" Royalties of Peter," 68. 

Rufinus (third century), 76. 

Ryder, H. I. D , his book, etc., 50-61 ; attempt to answer Little- 
dale's " Plain Reasons," 56 ; glorification of the Romish Church, 
60; his book of no great moment, extravagant claims, etc., 
60, 61. 

S. 

" Sacrifice of the Mass," shocking impiety, 150, 151. 
Sardican canons, help to popery, 61, 164. 
"Satisfactions," what? 128. 
Schismatics, Romish, in England, 94, 95. 
Scot us Erigena, J. (ninth century), 133. 

Scripture, Holy, 71-81 ; popish charge against, of darkness, 
difficulty, etc., 72-74. 



176 IKDEX. 

Scripture texts used by papists, 21-30. 

Seabury, Dr. S., on Church of England, 91. 

" Secular arm," what meant by, 61. 

Sixtus V. and Clement VIII. , shabby treatment of the Vulgate, 79. 

" Society of Jesus," i.e., the Jesuits. 

Socrates, the historian, 35. 

Southey, "Robert, on Milner and company, 42, 49, 99. 

" Speaking authority," according to papists, 41. 

St. Matthew, St. Luke, St. John, critical examination of texts 

quoted from, by papists, 21-32. 
" Statutes" against popish impositions, 88, 89. 
Stephen, bishop of Rome (middle of third century), " idiot" 

claim of, 51, 52. 
" Strangers of Rome," 14. 
" Successors" of St. Peter, 18, 28. 
" Supreme Judge in controversy," 32. 
System of Romish religion, 9-11, 69, 156. 

T. 

Taxae Cameras Apostolicae, vile book, 130, 131. 

" Teaching by word of mouth," B. and K.'s notion as to, 40, 72. 

" Temporal Sovereignty" of popes, 25. 

Tertullian, 35, 37, 76, 148. 

Theodoret, quoted, 35, 136, 137, 149. 

Thorndyke, Dr., as to idolatry in the Church of Rome, 116, 117. 

Tillemont, Romish critic, 16. 

Tillotson, Archbishop, quoted, 137, 138. 

Todd, J. H., Testimony, etc., 76. 

Tradition, exalted by papists, 74. . 

Transubstantiation, a Romish manufacture, 132 ; insult to all 
Christian people, no foundation but in a priest's word, 133- 
135 ; curses freely bestowed, 135 ; fallacy of appeals to God's 
almighty power, 138, 139 ; condemned by the Church of Eng- 
land, 143. 

Translations of the Bible, popish view, 72, 73 ; value of at the 
Reformation, 77 ; hated by papists, 77, 78. 

Trent, Council of (1545-1563), 74, 133, 135, 154, 157. 

Trevern's pitiful plea, 123. 

Trevor, Canon, on the Eucharist, 153. 

Tyndale's Version of Greek New Testament, 78. 



INDEX. 177 

u. 

" Uaanimous consent" of the Fathers, what? 23. 

United States, policy of as to Religious Denominations, 96 ; Prot- 
estant Episcopal Church in, 95, 96. 

Unity, prayer for, 114. 

" Unwritten word," held to be equal to God's own "written 
Word," 72. 

Urban II., pope, 129. 

Use, Holy Scripture of "no use" in certain cases, say Bering- 
ton and Kirk, 40. 

V. 

Vasquez (1600) quoted, 122, 123. 

Vatican Gathering (1870), decrees of, 11, 23-25, 42, 69, 75. 

" Veneration," what ? 113. 

" Venial sins," what ? 128. 

Victor I., pope, 51 ; a " successor" of St. Peter, 51. 

Victor II. , pope, sale of indulgences, 129. 

Vincent of Lerins (fifth centur\^), 35. 

Virgin, the Blessed, See Mary. 

Visible Church, visible head, the fancy of, 20. 

Vulgate, Latin, how treated. See Sixtus V. 

W. 

Wake, Archbishop, referred to, 153. 

Watson, " Important Considerations," 111. 

Whitby, Council of (England) favored Rome, 88. 

Whittingham, Bishop, and Jewell's Apology, 47. 

William, the Conqueror, 88. 

Williams, Bishop, Notes on Bishop Browne's Exposition of the 
Articles, 132, 133. 

Wiseman, N., schismatic intruder into England, 95 ; flourishes 
and pompous outburst as to idolatry.. 113. See Palmer's Let- 
ters to Wiseman. 

" Word of mouth teaching," 38-40, 72 

Wycklifle, translation of New Testament into English, 77, 78. 



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Uniform with " The Voice from Sinai." 

8vo, cloth, $1.50. 

11 The attractiveness of the preacher may be judged not a little by the sermons of 
this volume. There are eighteen of them in all, the first one having for its text, 
"After this manner pray ye,' and the last two having for their subject 'Amen.' To 
each one of them the author brings the fulness of his ripest years, and a wealth of 
historical allusion, poetical quotation, and deep spiritual fervor, which makes all his 
writings so attractive." — The Golden Rule, 



THOMAS WHITTAKER, 
2 and 3 Bible House, - - New York. 



STUDIES IN THE BOOK OF ACTS. 

By the Right Rev. J. Williams, D.D., LL.D. 8vo, cloth, 

price, $1.50. 

" It is a great boon to the Church that the Presiding Bishop h?.s 
consented to give to the public his lectures on the Book of Acts." 

— The Churchman. 

" A very important contribution to the early history of the Church, 
and one which will lay all teachers, especially those who have to do with 
that period, under lasting obligations." — St. Andrew's Cross. 

'* He does not dogmatize on uncertainties, though he is positive and 
clear. " — The Literary World. 

" The fragmentary and desultory way in which Scripture is too often 
read, is not the way by which it is to be understood. To read a con- 
tinuous history, like that in the Acts, in this manner, there is no possibility 
of knowing its meaning. So one object the distinguished author has is, 
without commenting upon verses, to put its history before the reader so 
as to be understood as history. He divides his volume into four parts — 
1 The Fifty Days/ ' The Birthday of the Christian Church/ ' The 
Mission to the Jews,' and ' Preparations for the Mission to the Gen- 
tiles.' Another volume will tell its further history." 

— Southern Churchman. 

" It was a very happy thought which led the writer to undertake to 
favor a more natural, orderly and intelligent perusal of the Acts of the 
Apostles. He truly says that no man would dream of reading ordinary 
history, whether ecclesiastical or secular, in the fragmentary and desul- 
tory way in which many read the Acts of the Apostles. " 

— Congrega tionalist. 



THOMAS WHITTAKER, 

2 and 3 Bible House, New York. 



DIABOLOLOGY. 



THE PERSON AND KINGDOM OF SATAN. 



The Bishop Paddock Lectures for 1889. 

By the Rev. Edward H. Jewett, D.D., LL.D. Second 
Edition. i2mo, cloth, $1.50. 

Contents : Lecture I. — Introductory. Lecture II. — Moral Proba- 
tion. Lecture III. — Satanic Personality. Lecture IV. — Parsee and 
Hebrew Views Compared. Lecture V. — Christ's Teaching with Regard 
to Evil and the Evil One. Lecture VI. — The Sixth Petition of the 
Lord's Prayer. 

" The lectures are timely and able, and ought to have a strong in- 
fluence in counteracting the pernicious and baseless modern theory that 
Satan is only the personification of a mere force. The author's reason- 
ing is unanswerable ; he always is fair to opponents, and he has done 
good and abiding service. His pages are especially rich in researches 
and comparisons which bring out the differences between the Hebrew 
and the Parsee, or other beliefs in regard to Satan and evil spirits in 
general. He seems to quite disprove the hypothesis that the Jews bor- 
rowed the ideas of the Persians on these subjects." 

— The Congregation a list. 

11 He has carefully and critically examined the various views and 
teachings on this subject to bring out with great logical clearness the 
truth of the personality of Satan as taught in the New Testament as 
well as in the rest of Holy Scripture." — The Churchman. 

"The author deserves credit for the boldness and clearness with 
which his investigation is conducted." — The Virginia Sem. Magazine. 

"Although written primarily for the scholarly public, the style is 
simple and the language clear and easily comprehensible by the ordinary 
reader." — The Philadelphia Press. 

" This volume discusses, in a thorough and scholarly manner, the 
question of the personality of spirits, good and evil, their proballon, 
and the place assigned to them in the teachings of the Bible." 

— National Baptist. 



THOMAS WH1TTAKER, 

2 and 3 Bible: House, New ^orKo 






C hristianity in Dailj C onduct. 

Studies of Texts relating to Principles of the Christian Character. 
Crown octavo, 338 pages, neat cloth binding. Price $1.50. 



11 It is one of those books, of which we have too few, which can K. 
read and re-read with growing interest and satisfaction and always with 
renewed instruction and profit." — Christian At Work. 

" It seerns a pity that a book containing such decided opinions on 
many questions should not have the endorsement of the writer's name." — 
Publisher s Weekly, 

il This is a volume of exceptional excellence. The author of these 
twenty-two sermons should have not concealed his personality. The 
style is lucid, the argument strong, the purpose direct, the spiritual uplift 
continuous. The thoughts are very rich, and there is nothing slipshod in 
their arrangement. The topics are selected by a master-spirit, who 
knows what man needs and how to supply his need. Many a vol- 
ume of sermons announced with flourish of trumpets and supported 
by illustrious names contains less than this. It is in the conduct of daily 
life that Christianity declares itself, and the wise adaption of precept and 
parable to the minute duties of each day shows not only the skill of the 
writer, but the breadth and beauty of Christian truth. Humility, for- 
giveness, anger, purity, lying, giving, heavenly citizenship, the one talent, 
the Elder Brother, are all treated with a calm spirit, and a clear appre- 
hension of the true Christian doctrine. It is a pleasure to read these 
pages, free from the restless drive of an excited passion. The author can 
afford to give his name in the next edition, and furnish more sermons for 
publication." — Christian Union. 

14 It is a book a layman might have written, and which it will do 
good for a layman to read. For our own part, reading between the lines, 
we incline to the clerical origin, and we do not believe we should have to 
go far from a prominent parish in this city, to put our hands upon its min- 
ister and to say ; ' Thou art the man.' But be this as it May, we wel- 
come the volume, both for its subject and treatment. It is Ch-istianity 
applied, and that is the great need of our day. The libraries are loaded 
down with treatises, many often stupid, on dooma and doctrine; the clergy 
preach about the ceremonial and the aesthetics of religion, its clothes and 
drapery, and what men want to know about is its flesh and blood, its 
life." — Mail and Express, N. Y. 

%* Copies will be forwarded by mail or express, prepaid, at $1.50. 

T HOMAS W HITTAKER . 

2 and 3 Bible House, New York. 



Reason and Authority 
in Religion. 

By J. MACBRIDE STERRETT, D.D., Professor ot 
Ethics and Apologetics in Seabury Divinity School. 
Author of " Studies in Hegel's Philosophy of Religion/' 
i2mo, cloth, $1.00. 



press IRotices: 

•' A philosophical, keen and clever mind has given us in brief form, 
one of the most satisfactory studies upon these important topics that we 
ever tried." — The Living Church. 

"A thoughtful and prudent balancing of the arguments and con- 
siderations that are apt to be uppermost in the speculations of open and 
inquiring minds in these times." — The Independent. 

li I have never seen so much thought put into so narrow limits 
or so clearly and concisely stated." — Rev. E. A. Warriner. 

" This book is a vigorous essay on the burning question regarding 
the seat of authority in religion. It is marked throughout by candor, 
vigor and incisiveness of thought and will repay a careful reading." — 
The New Englander and Yale Review, 

11 The author of this volume has already become favorably known 
to all thinkers upon such themes by his ■ Studies in Hegel's Philosophy 
of Religion.' His honesty and fairness, his clearness of statement, 
and the vigor of his style unite to form a model in this method of dis- 
cussion. It is a book compelling close thought, and filled with stimu- 
lating, healthful, interesting work for good thinkers or those who would 
become such." — Public Opinion. 

" He writes as a scholar and a philosopher, and his discussion in 
the present work is timely and fitted to restrain adventurous minds 
from dangerous extremes." — The Interior. 



THOMAS WHITTAKER, 

PUBLISHER, 

2 & 3 BIBLE HOUSE, ITEW TORK. 



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